not directly relevant · 183 sources
These passages concern politics, law, or metaphorical uses that do not directly explain how people justified slavery.
“And if we allow so much of ethical enlightenment to these great spokesmen of the Hellenic people, we cannot deny something of like honour to the race among whom they were reared. Let us apportion our debt of gratitude to our forerunners as it is justly due.”
“the moral principles clearly and consciously expressed or consistently supported, but we cannot but feel that they are present in the shape of instincts, and those instincts pervading and architectonic. And if we allow so much of ethical enlightenment to these great spokesmen of the Hellenic people, we cannot deny something of like honour to the race among whom they were reared. Let us apportion our debt of gratitude to our forerunners as it is justly due. There would seem to be much of fallacy and of the injustice of a shallow judgment in the contrast as popularly drawn between 'Hellenism' and 'Hebraism,'
according to which the former is spoken of as exclusively proclaiming to the world the value of Beauty, the latter the value of
Righteousness. In this there is surely much injustice done to Hellas. Because she taught the one, she did not therefore leave the other untaught.”
(8/87) · passage 7
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“the Hermotybians, who reached when most numerous the number of sixteen myriads. 14201 Of these not one has learnt anything of handicraft, but they are given up to war entirely. 166. Again the districts of the Calasirians are those of Thebes,
Bubastis, Aphthis, Tanis, Mendes, Sebennytos, Athribis, Pharbaithos,
Thmuïs Onuphis, Anytis, Myecphoris,—this last is on an island opposite to the city of Bubastis.”
“the Hermotybians, who reached when most numerous the number of sixteen myriads. 14201 Of these not one has learnt anything of handicraft, but they are given up to war entirely. 166. Again the districts of the Calasirians are those of Thebes,
Bubastis, Aphthis, Tanis, Mendes, Sebennytos, Athribis, Pharbaithos,
Thmuïs Onuphis, Anytis, Myecphoris,—this last is on an island opposite to the city of Bubastis. These are the districts of the Calasirians; and they reached, when most numerous, to the number of five-and-twenty myriads 14202 of men; nor is it lawful for these, any more than for the others, to practise any craft; but they practise that which has to do with war only, handing down the tradition from father to son. 167.”
BOOK I. THE FIRST BOOK OF THE HISTORIES, CALLED CLIO > BOOK II. THE SECOND BOOK OF THE HISTORIES, CALLED EUTERPE (66/76) · passage 159
· cos 0.53
“But if you butcher the people of Mitylene, who had nothing to do with the revolt, and who, as soon as they got arms, of their own motion surrendered the town, first you will commit the crime of killing your benefactors; and next you will play directly into the hands of the higher classes, who when they induce their cities to rise, will immediately have the people on their side, through your having announced in advance the same punishment for those who are guilty and for those who are not.”
Thucydides —
The History of the Peloponnesian War
· Composed beginning at the outbreak of the Peloponnesian War (traditionally 431 BCE); continued thereafter (Book I–VIII survive; work unfinished). · Athens, Greece
· primary
[105]
“As things are at present, in all the cities the people is your friend, and either does not revolt with the oligarchy, or, if forced to do so, becomes at once the enemy of the insurgents; so that in the war with the hostile city you have the masses on your side. But if you butcher the people of Mitylene, who had nothing to do with the revolt, and who, as soon as they got arms, of their own motion surrendered the town, first you will commit the crime of killing your benefactors; and next you will play directly into the hands of the higher classes, who when they induce their cities to rise, will immediately have the people on their side, through your having announced in advance the same punishment for those who are guilty and for those who are not. On the contrary, even if they were guilty, you ought to seem not to notice it, in order to avoid alienating the only class still friendly to us.”
BOOK I > CHAPTER IX (19/20) · passage 131
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“Nor is this the first time that I see these persons, when they cannot resort to deeds, trying by such stories and by others even more abominable to frighten your people and get into their hands the government: it is what I see always.”
Thucydides —
The History of the Peloponnesian War
· Composed beginning at the outbreak of the Peloponnesian War (traditionally 431 BCE); continued thereafter (Book I–VIII survive; work unfinished). · Athens, Greece
· primary
[111]
““But the Athenians see this as I tell you, and as I have reason to know are looking after their possessions at home, while persons here invent stories that neither are true nor ever will be. Nor is this the first time that I see these persons, when they cannot resort to deeds, trying by such stories and by others even more abominable to frighten your people and get into their hands the government: it is what I see always. And I cannot help fearing that trying so often they may one day succeed, and that we, as long as we do not feel the smart, may prove too weak for the task of prevention, or, when the offenders are known, of pursuit. The result is that our city is rarely at rest, but is subject to constant troubles and to contests as frequent against herself as against the enemy, not to speak of occasional tyrannies and infamous cabals.”
BOOK I > CHAPTER XIX (4/12) · passage 276
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“Thus when they see your misfortunes they are glad, so that they often hear of some before other people, and others they make up themselves; either the ships in the Pontus have been destroyed, or have been captured by the Lacedaemonians setting out, or that the market is closed, or that the truces are about to be made void; and they have come to such a pitch of enmity (15) that in these times they plot against you as if they were your enemies.”
“14. Thus when they see your misfortunes they are glad, so that they often hear of some before other people, and others they make up themselves; either the ships in the Pontus have been destroyed, or have been captured by the Lacedaemonians setting out, or that the market is closed, or that the truces are about to be made void; and they have come to such a pitch of enmity (15) that in these times they plot against you as if they were your enemies. When you chance to be in the greatest need of corn they heap it up and refuse to sell that we may not dispute about the price, but may think ourselves lucky if we manage to buy from them at any price whatever. So although there is peace we are besieged by these men. 16.”
(64/94) · passage 63
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“these things, that even now while he is on the platform, he may be informed and may give you no further trouble. Now read me the old laws of Solon. 16. _Law.”
“these things, that even now while he is on the platform, he may be informed and may give you no further trouble. Now read me the old laws of Solon. 16. _Law. Let him be bound, in the stocks by the feet, if the court decrees it in addition._
The "stocks," Theomnestus, is the same thing which is now called the
"pillory." If then a man who has been bound should on his release complain when the Eleven were undergoing their audit that he had not been bound in stocks but in the pillory, would they not think him crazy? Read another law. 17. _Law. Let him give security, having sworn by Apollo, fearing to escape on account of the penalty._
The (old-fashioned) "swearing falsely" now means "swearing by," and
"running off" is our "escape."
*And whoever shuts a door with a thief inside.*
The "close" is our "shut" and means the same. 18.”
(20/94) · passage 19
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“What can be clearer than that my accuser is lying? It could not be possible if there were no tree there, that I, farming the place last, cut it down. 12.”
“What can be clearer than that my accuser is lying? It could not be possible if there were no tree there, that I, farming the place last, cut it down. 12. Formerly, (members of the) Boule, when men said that I was sharp and careful, and would do nothing without a plan and purpose, I was annoyed and preferred that they should speak of me as they ought; now, however, I
should like all of you to have this opinion about me, that you may believe that I took good care to see--since (as he says) I was taking such matters in hand--what profit there was in cutting it down, and what penalty for so doing, what good I should have had if I escaped detection, and what I should have suffered at your hands if I was detected. 13. For men do not do things of this kind out of lawlessness, but for gain.”
(12/94) · passage 11
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“the prizes they struggled for, the bodies of the Argives, they buried them in their own Eleusis. Such were they (who fought) for the dead of the Seven at Thebes. 11.”
“the prizes they struggled for, the bodies of the Argives, they buried them in their own Eleusis. Such were they (who fought) for the dead of the Seven at Thebes. 11. And afterwards, after Heracles had disappeared from men, and his children fled from Eurystheus and were hunted by all the Greeks, who, though ashamed indeed of what they did, feared the power of Eurystheus, they came to this city and took refuge at the altars. 12. And though
Eurystheus demanded it, the Athenians would not give them up, but they reverenced the bravery of Heracles more than they feared their own danger, and they thought it more worthy of themselves to contend for the weak on the side of justice than to please those in power and surrender those wronged by them. 13.”
(3/94) · passage 2
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“What makes you say that? I replied. Because you fancy that the shepherd or neatherd fattens or tends the sheep or oxen with a view to their own good and not to the good of himself or his master; and you further imagine that the rulers of states, if they are true rulers, never think of their subjects as sheep, and that they are not studying their own advantage day and night.”
“What makes you say that? I replied. Because you fancy that the shepherd or neatherd fattens or tends the sheep or oxen with a view to their own good and not to the good of himself or his master; and you further imagine that the rulers of states, if they are true rulers, never think of their subjects as sheep, and that they are not studying their own advantage day and night. Oh, no; and so entirely astray are you in your ideas about the just and unjust as not even to know that justice and the just are in reality another’s good; that is to say, the interest of the ruler and stronger, and the loss of the subject and servant; and injustice the opposite; for the unjust is lord over the truly simple and just: he is the stronger, and his subjects do what is for his interest, and minister to his happiness, which is very far from being their own.”
BOOK I. > BOOK I. (13/21) · passage 199
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“aim in virtue which gives an insight into vice. And the knowledge of character is in some degree a natural sense independent of any special experience of good or evil. 5. One of the most remarkable conceptions of Plato, because un-Greek and also very different from anything which existed at all in his age of the world, is the transposition of ranks.”
“aim in virtue which gives an insight into vice. And the knowledge of character is in some degree a natural sense independent of any special experience of good or evil. 5. One of the most remarkable conceptions of Plato, because un-Greek and also very different from anything which existed at all in his age of the world, is the transposition of ranks. In the Spartan state there had been enfranchisement of Helots and degradation of citizens under special circumstances. And in the ancient Greek aristocracies, merit was certainly recognized as one of the elements on which government was based.”
BOOK I. > BOOK III. There is another motive in purifying religion, which is to banish fear; for no man can be courageous who is afraid of death, or who believes the tales which are repeated by the poets concerning the world below. They must be gently requested not to abuse hell; they may be reminded that their stories are both untrue and discouraging. Nor must they be angry if we expunge obnoxious passages, such as the depressing words of Achilles—‘I would rather be a serving-man than rule over all the dead;’ and the verses which tell of the squalid mansions, the senseless shadows, the flitting soul mourning over lost strength and youth, the soul with a gibber going beneath the earth like smoke, or the souls of the suitors which flutter about like bats. The terrors and horrors of Cocytus and Styx, ghosts and sapless shades, and the rest of their Tartarean nomenclature, must vanish. Such tales may have their use; but they are not the proper food for soldiers. As little can we admit the sorrows and sympathies of the Homeric heroes:—Achilles, the son of Thetis, in tears, throwing ashes on his head, or pacing up and down the sea-shore in distraction; or Priam, the cousin of the gods, crying aloud, rolling in the mire. A good man is not prostrated at the loss of children or fortune. Neither is death terrible to him; and therefore lamentations over the dead should not be practised by men of note; they should be the concern of inferior persons only, whether women or men. Still worse is the attribution of such weakness to the gods; as when the goddesses say, ‘Alas! my travail!’ and worst of all, when the king of heaven himself laments his inability to save Hector, or sorrows over the impending doom of his dear Sarpedon. Such a character of God, if not ridiculed by our young men, is likely to be imitated by them. Nor should our citizens be given to excess of laughter—‘Such violent delights’ are followed by a violent re-action. (11/13) · passage 42
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“And to this type he is constantly tending to revert, whenever the influence of custom, or of party spirit, or the recollection of the past becomes too strong for him. Thirdly, we may observe the confusion or identification of the individual and the State, of ethics and politics, which pervades early
Greek speculation, and even in modern times retains a certain degree of influence.”
“And to this type he is constantly tending to revert, whenever the influence of custom, or of party spirit, or the recollection of the past becomes too strong for him. Thirdly, we may observe the confusion or identification of the individual and the State, of ethics and politics, which pervades early
Greek speculation, and even in modern times retains a certain degree of influence. The subtle difference between the collective and individual action of mankind seems to have escaped early thinkers, and we too are sometimes in danger of forgetting the conditions of united human action, whenever we either elevate politics into ethics, or lower ethics to the standard of politics. The good man and the good citizen only coincide in the perfect State; and this perfection cannot be attained by legislation acting upon them from without, but, if at all, by education fashioning them from within.”
BOOK I. > BOOK II. Thrasymachus is pacified, but the intrepid Glaucon insists on continuing the argument. He is not satisfied with the indirect manner in which, at the end of the last book, Socrates had disposed of the question ‘Whether the just or the unjust is the happier.’ He begins by dividing goods into three classes:—first, goods desirable in themselves; secondly, goods desirable in themselves and for their results; thirdly, goods desirable for their results only. He then asks (6/12) · passage 25
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“I hardly like even to mention the little meannesses of which they will be rid, for they are beneath notice: such, for example, as the flattery of the rich by the poor, and all the pains and pangs which men experience in bringing up a family, and in finding money to buy necessaries for their household, borrowing and then repudiating, getting how they can, and giving the money into the hands of women and slaves to keep--the many evils of so many kinds which people suffer in this way are mean enou”
Plato —
The Republic
· composed c. 360 BCE · Athens
· primary
[52]
“None whatever. I hardly like even to mention the little meannesses of which they will be rid, for they are beneath notice: such, for example, as the flattery of the rich by the poor, and all the pains and pangs which men experience in bringing up a family, and in finding money to buy necessaries for their household, borrowing and then repudiating, getting how they can, and giving the money into the hands of women and slaves to keep--the many evils of so many kinds which people suffer in this way are mean enough and obvious enough, and not worth speaking of. Yes, he said, a man has no need of eyes in order to perceive that. And from all these evils they will be delivered, and their life will be blessed as the life of Olympic victors and yet more blessed. How so?”
Book I and the first half of Book II down to the paragraph beginning, > BOOK V (12/23) · passage 106
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“What makes you say that? I replied. Because you fancy that the shepherd or neatherd fattens of tends the sheep or oxen with a view to their own good and not to the good of himself or his master; and you further imagine that the rulers of states, if they are true rulers, never think of their subjects as sheep, and that they are not studying their own advantage day and night.”
Plato —
The Republic
· composed c. 360 BCE · Athens
· primary
[80]
“What makes you say that? I replied. Because you fancy that the shepherd or neatherd fattens of tends the sheep or oxen with a view to their own good and not to the good of himself or his master; and you further imagine that the rulers of states, if they are true rulers, never think of their subjects as sheep, and that they are not studying their own advantage day and night. Oh, no; and so entirely astray are you in your ideas about the just and unjust as not even to know that justice and the just are in reality another's good; that is to say, the interest of the ruler and stronger, and the loss of the subject and servant; and injustice the opposite; for the unjust is lord over the truly simple and just: he is the stronger, and his subjects do what is for his interest, and minister to his happiness, which is very far from being their own.”
Book I and the first half of Book II down to the paragraph beginning, > BOOK I (13/21) · passage 24
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“I grow impatient at the length of your exordium. Well then, tell me, I said, whether I am right or not: You remember the original principle which we were always laying down at the foundation of the State, that one man should practise one thing only, the thing to which his nature was best adapted;--now justice is this principle or a part of it. Yes, we often said that one man should do one thing only.”
Plato —
The Republic
· composed c. 360 BCE · Athens
· primary
[116]
“I grow impatient at the length of your exordium. Well then, tell me, I said, whether I am right or not: You remember the original principle which we were always laying down at the foundation of the State, that one man should practise one thing only, the thing to which his nature was best adapted;--now justice is this principle or a part of it. Yes, we often said that one man should do one thing only. Further, we affirmed that justice was doing one's own business, and not being a busybody; we said so again and again, and many others have said the same to us. Yes, we said so. Then to do one's own business in a certain way may be assumed to be justice. Can you tell me whence I derive this inference? I cannot, but I should like to be told.”
Book I and the first half of Book II down to the paragraph beginning, > BOOK IV (11/19) · passage 86
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“{269} You, men of Athens, are the only people in the world who can draw from your own history examples which bear upon this matter, and who have those ancestors, whom you rightly praise, to imitate in your actions.”
“That one man betrays opportunities, and another affairs of state, and another soldiers, means only, I imagine, that each works mischief in the particular department over which he has control; but there should be no distinction in your execration of all such men. {269} You, men of Athens, are the only people in the world who can draw from your own history examples which bear upon this matter, and who have those ancestors, whom you rightly praise, to imitate in your actions. You may not be able, at the present time, to imitate them in the battles, the campaigns, the perils in which they distinguished themselves, since at the present moment you are at peace; but at least you can imitate their wisdom. {270} For of wisdom there is need everywhere; and a right judgement is no more laborious or troublesome a thing than a wrong one.”
PART 1 (§§ 29-178) > PART II (§§ 179-343) (52/62) · passage 137
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“[Greek: *Ton legonta*] is, not as Schaefer contends, the rich man pleading his cause before the people, but, as Wolf explains it, the popular orator or informer, who speedily rose to favor and influence, of which it was not easy to deprive him. His opponent, speaking in a just cause, might be applauded at the time, but the votes showed what was the real bias of the people.”
“He insinuates that there was too much cause for complaint already. [Greek: *Ton legonta*] is, not as Schaefer contends, the rich man pleading his cause before the people, but, as Wolf explains it, the popular orator or informer, who speedily rose to favor and influence, of which it was not easy to deprive him. His opponent, speaking in a just cause, might be applauded at the time, but the votes showed what was the real bias of the people. In courts of justice at Athens the voting was usually by a secret ballot; (see my article *Psephus* in the Archaeological
Dictionary;) and there being a large number of jurors, it would be difficult to discover by whose votes the verdict was obtained.”
(60/63) · passage 59
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“Any agitation tending to a spirit of communism must have been extremely dangerous at Athens, where the people had such power of muleting the higher classes by their votes in the popular assembly and courts of justice. It might therefore be better to let the people alone with their theatrical treats, their fees and largesses, than to provoke retaliation by abridging such enjoyments.”
“We may partly gather from this speech, that there had been some agitation among the lower classes, occasioned by the complaints of the wealthy against this law. Any agitation tending to a spirit of communism must have been extremely dangerous at Athens, where the people had such power of muleting the higher classes by their votes in the popular assembly and courts of justice. It might therefore be better to let the people alone with their theatrical treats, their fees and largesses, than to provoke retaliation by abridging such enjoyments. Leland observes on the subject as follows--"All that the orator here says in defense of the theatrical appointments is expressed with a caution and reserve quite opposite to his usual openness and freedom; and which plainly betray a consciousness of his being inconsistent with his former sentiments.”
(59/63) · passage 58
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“another, instead of the common enemy. And how think ye a man, who behaves so insolently to all, how will he act, when he gets each separately under his control? But what has caused the mischief? There must be some cause, some good reason, why the Greeks were so eager for liberty then, and now are eager for servitude.”
“another, instead of the common enemy. And how think ye a man, who behaves so insolently to all, how will he act, when he gets each separately under his control? But what has caused the mischief? There must be some cause, some good reason, why the Greeks were so eager for liberty then, and now are eager for servitude. There was something, men of Athens, something in the hearts of the multitude then, which there is not now, which overcame the wealth of Persia and maintained the freedom of Greece, and quailed not under any battle by land or sea; the loss whereof has ruined all, and thrown the affairs of Greece into confusion. What was this?”
(45/63) · passage 44
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“They did not barter away the harmony between people and people, nor their own mistrust of the tyrant and the foreigner, nor any of these high sentiments. {39} Where are such sentiments now?”
“{38} No orator, no general, would then sell the critical opportunity whenever it arose--the opportunity so often offered to men by fortune, even when they are careless and their foes are on their guard. They did not barter away the harmony between people and people, nor their own mistrust of the tyrant and the foreigner, nor any of these high sentiments. {39} Where are such sentiments now? They have been sold in the market and are gone; and those have been imported in their stead, through which the nation lies ruined and plague-stricken--the envy of the man who has received his hire; the amusement which accompanies his avowal; [the pardon granted to those whose guilt is proved;] the hatred of one who censures the crime; and all the appurtenances of corruption.”
(18/89) · passage 17
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“Common meals seem also to have been an ancient regulation, and to have been established in Crete during the reign of Minos, and in a still more remote period in Italy; for those who are the best judges in that country say that one Italus being king of AEnotria., from whom the people, changing their names, were called Italians instead of AEnotrians, and that part of
Europe was called Italy which is bounded by the Scylletic Gulf on the one side and the Lametic on the other, the distance between wh”
“It seems neither now nor very lately to have been known [1329b] to those philosophers who have made politics their study, that a city ought to be divided by families into different orders of men; and that the husbandmen and soldiers should be kept separate from each other; which custom is even to this day preserved in Egypt and in Crete; also
Sesostris having founded it in Egypt, Minos in Crete.”
BOOK I > CHAPTER X · passage 164
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“Now if in this particular science any one would attend to its original seeds, and their first shoot, he would then as in others have the subject perfectly before him; and perceive, in the first place, that it is requisite that those should be joined together whose species cannot exist without each other, as the male and the female, for the business of propagation; and this not through choice, but by that natural impulse which acts both upon plants and animals also, for the purpose of their leavi”
“Now if in this particular science any one would attend to its original seeds, and their first shoot, he would then as in others have the subject perfectly before him; and perceive, in the first place, that it is requisite that those should be joined together whose species cannot exist without each other, as the male and the female, for the business of propagation; and this not through choice, but by that natural impulse which acts both upon plants and animals also, for the purpose of their leaving behind them others like themselves.”
BOOK I > CHAPTER II (1/3) · passage 10
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“[Sidenote: The people.]
+14.+ After this one would naturally be inclined to ask what part is left for the people in the constitution, when the Senate has these various functions, especially the control of the receipts and expenditure of the exchequer; and when the Consuls, again, have absolute power over the details of military preparation, and an absolute authority in the field?”
“Consequently, if one were staying at Rome when the Consuls were not in town, one would imagine the constitution to be a complete aristocracy: and this has been the idea entertained by many Greeks, and by many kings as well, from the fact that nearly all the business they had with Rome was settled by the Senate. [Sidenote: The people.]
+14.+ After this one would naturally be inclined to ask what part is left for the people in the constitution, when the Senate has these various functions, especially the control of the receipts and expenditure of the exchequer; and when the Consuls, again, have absolute power over the details of military preparation, and an absolute authority in the field? There is, however, a part left the people, and it is a most important one.”
BOOK I > BOOK VI (9/36) · passage 382
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“Similarly, again, when any one man stands out as the champion of all in a time of danger, and braves with firm courage the onslaught of the most powerful wild beasts, it is probable that such a man would meet with marks of favour and pre-eminence from the common people; while he who acted in a contrary way would fall under their contempt and dislike.”
“Hence arises a notion in every breast of the meaning and theory of duty, which is in fact the beginning and end of justice. Similarly, again, when any one man stands out as the champion of all in a time of danger, and braves with firm courage the onslaught of the most powerful wild beasts, it is probable that such a man would meet with marks of favour and pre-eminence from the common people; while he who acted in a contrary way would fall under their contempt and dislike. From this, once more, it is reasonable to suppose that there would arise in the minds of the multitude a theory of the disgraceful and the honourable, and of the difference between them; and that one should be sought and imitated for its advantages, the other shunned.”
BOOK I > BOOK VI (4/36) · passage 377
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“I
will therefore endeavour to give a summary of the subject, just so far as I suppose it to fall within the scope of a practical history and the intelligence of ordinary people. For if my exposition appear in any way inadequate, owing to the general terms in which it is expressed, the details contained in what is immediately to follow will amply atone for what is left for the present unsolved.”
“But their treatment, from its intricacy and exhaustiveness, is only within the capacity of a few. I
will therefore endeavour to give a summary of the subject, just so far as I suppose it to fall within the scope of a practical history and the intelligence of ordinary people. For if my exposition appear in any way inadequate, owing to the general terms in which it is expressed, the details contained in what is immediately to follow will amply atone for what is left for the present unsolved. [Sidenote: The origin of the social compact.]
What is the origin then of a constitution, and whence is it produced? Suppose that from floods, pestilences, failure of crops, or some such causes the race of man is reduced almost to extinction. Such things we are told have happened, and it is reasonable to think will happen again.”
BOOK I > BOOK VI (3/36) · passage 376
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“[Sidenote: The laws of Zaleucus, and an incident in their working at Locri (for which he legislated, see Arist. *Pol.* 2, 12).]
+16.+ Two young men had a dispute about the ownership of a slave. This slave had been in the possession of one of them for a long time; but two days before, as he was going to the farm without his master, the other laid violent hands upon him and dragged him to his house.”
“[Sidenote: The laws of Zaleucus, and an incident in their working at Locri (for which he legislated, see Arist. *Pol.* 2, 12).]
+16.+ Two young men had a dispute about the ownership of a slave. This slave had been in the possession of one of them for a long time; but two days before, as he was going to the farm without his master, the other laid violent hands upon him and dragged him to his house. When the first young man heard of this, he came to the house, seized the slave, and taking him before the magistrate asserted his ownership and offered sureties. For the law of Zaleucus ordained that the party from whom the abduction was made should have possession of the property in dispute, pending the decision of the suit.”
Chapter 59 in Book VI.: > BOOK XII (12/27) · passage 68
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“The magistrates conceal those things which require to be kept unknown; and they disclose to the people whatever they determine to be expedient. It is not lawful to speak of the commonwealth, except in council. XXI.--The Germans differ much from these usages, for they have neither
Druids to preside over sacred offices, nor do they pay great regard to sacrifices.”
Julius Caesar —
"De Bello Gallico" and Other Commentaries
· Commentaries composed during Caesar's Gallic campaigns (and later civil conflict), 58–52 BCE, with additional commentarial material through 49 BCE. · Gallia Comata (central Gaul, Roman campaign base territories)
· primary
[87]
“XX.--Those states which are considered to conduct their commonwealth more judiciously, have it ordained by their laws, that, if any person shall have heard by rumour and report from his neighbours anything concerning the commonwealth, he shall convey it to the magistrate and not impart it to any other; because it has been discovered that inconsiderate and inexperienced men were often alarmed by false reports and driven to some rash act, or else took hasty measures in affairs of the highest importance. The magistrates conceal those things which require to be kept unknown; and they disclose to the people whatever they determine to be expedient. It is not lawful to speak of the commonwealth, except in council. XXI.--The Germans differ much from these usages, for they have neither
Druids to preside over sacred offices, nor do they pay great regard to sacrifices.”
C.W. Bateman, 1882. Caesar's Commentaries on the Gallic War, translated by T. Rice Holmes, London, 1908 (see also Holmes' Caesar's Conquest of > BOOK VI (10/18) · passage 112
· cos 0.55
“These thirty began their administration by putting to death, even without a trial, all who were notoriously wicked, or publicly detestable; acts at which the people rejoiced, and extolled their justice.”
“The Lacedaemonians, when they had conquered the Athenians,[251]
appointed thirty men to govern their state. These thirty began their administration by putting to death, even without a trial, all who were notoriously wicked, or publicly detestable; acts at which the people rejoiced, and extolled their justice. But afterward, when their lawless power gradually increased, they proceeded, at their pleasure, to kill the good and the bad indiscriminately, and to strike terror into all; and thus the state, overpowered and enslaved, paid a heavy penalty for its imprudent exultation.”
(25/151) · passage 24
· cos 0.55
“After the murder of Tiberius Gracchus, whom they accused of aspiring to be king, persecutions were instituted against the common people of
Rome; and after the slaughter of Caius Gracchus and Marcus Fulvius, many of your order were put to death in prison.”
“There is at present no need of violence, no need of secession; for your tyrants must work their fall by their own misconduct. After the murder of Tiberius Gracchus, whom they accused of aspiring to be king, persecutions were instituted against the common people of
Rome; and after the slaughter of Caius Gracchus and Marcus Fulvius, many of your order were put to death in prison. But let us leave these proceedings out of the question; let us admit that to restore their rights to the people, was to aspire to sovereignty; let us allow that what can not be avenged without shedding the blood of citizens, was done with justice.”
(82/151) · passage 81
· cos 0.52
“And they write in express terms: "We are to treat how a man may best keep and preserve the end of Nature, and how he may from the very beginning avoid entering of his own free will and voluntarily upon offices of magistracy, and government over the people." And yet again, these other words are theirs: "There is no need at all that a man should tire out his mind and body to preserve the Greeks, and to obtain from them a crown of wisdom; but to eat and drink well, O Timocrates, without prejudicing”
“Are they not those who declare that reigning and being a king is a mistaking the path and straying from the right way of felicity? And they write in express terms: "We are to treat how a man may best keep and preserve the end of Nature, and how he may from the very beginning avoid entering of his own free will and voluntarily upon offices of magistracy, and government over the people." And yet again, these other words are theirs: "There is no need at all that a man should tire out his mind and body to preserve the Greeks, and to obtain from them a crown of wisdom; but to eat and drink well, O Timocrates, without prejudicing, but rather pleasing the flesh." And yet in the constitution of laws and policy, which Colotes so much praises, the first and most important article is the belief and persuasion of the gods.”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (55/208) · passage 401
· cos 0.60
“And they write in express terms: "We are to treat how a man may best keep and preserve the end of Nature, and how he may from the very beginning avoid entering of his own free will and voluntarily upon offices of magistracy, and government over the people." And yet again, these other words are theirs: "There is no need at all that a man should tire out his mind and body to preserve the Greeks, and to obtain from them a crown of wisdom; but to eat and drink well, O Timocrates, without prejudicing”
“Are they not those who declare that reigning and being a king is a mistaking the path and straying from the right way of felicity? And they write in express terms: "We are to treat how a man may best keep and preserve the end of Nature, and how he may from the very beginning avoid entering of his own free will and voluntarily upon offices of magistracy, and government over the people." And yet again, these other words are theirs: "There is no need at all that a man should tire out his mind and body to preserve the Greeks, and to obtain from them a crown of wisdom; but to eat and drink well, O Timocrates, without prejudicing, but rather pleasing the flesh." And yet in the constitution of laws and policy, which Colotes so much praises, the first and most important article is the belief and persuasion of the gods.”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (55/208) · passage 401
· cos 0.60
“And they write in express terms: "We are to treat how a man may best keep and preserve the end of Nature, and how he may from the very beginning avoid entering of his own free will and voluntarily upon offices of magistracy, and government over the people." And yet again, these other words are theirs: "There is no need at all that a man should tire out his mind and body to preserve the Greeks, and to obtain from them a crown of wisdom; but to eat and drink well, O Timocrates, without prejudicing”
“Are they not those who declare that reigning and being a king is a mistaking the path and straying from the right way of felicity? And they write in express terms: "We are to treat how a man may best keep and preserve the end of Nature, and how he may from the very beginning avoid entering of his own free will and voluntarily upon offices of magistracy, and government over the people." And yet again, these other words are theirs: "There is no need at all that a man should tire out his mind and body to preserve the Greeks, and to obtain from them a crown of wisdom; but to eat and drink well, O Timocrates, without prejudicing, but rather pleasing the flesh." And yet in the constitution of laws and policy, which Colotes so much praises, the first and most important article is the belief and persuasion of the gods.”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (55/208) · passage 401
· cos 0.60
“the law most and the lawyers least. Periander concluded with his opinion, that all of them would best approve that democracy which came next and was likest to an aristocracy. After they had ended this discourse, I begged they would condescend to direct me how to govern a house; for they were few who had cities and kingdoms to govern, compared with those who had houses and families to manage.”
“the law most and the lawyers least. Periander concluded with his opinion, that all of them would best approve that democracy which came next and was likest to an aristocracy. After they had ended this discourse, I begged they would condescend to direct me how to govern a house; for they were few who had cities and kingdoms to govern, compared with those who had houses and families to manage. Aesop laughed and said: I hope you except Anacharsis out of your number; for having no house he glories because he can be contented with a chariot only, as they say the sun is whirled about from one end of the heavens to the other in his chariot. Therefore, saith Anacharsis, he alone, or he principally, is most free among the gods, and ever at his own liberty and dispose.”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (131/208) · passage 477
· cos 0.59
“the law most and the lawyers least. Periander concluded with his opinion, that all of them would best approve that democracy which came next and was likest to an aristocracy. After they had ended this discourse, I begged they would condescend to direct me how to govern a house; for they were few who had cities and kingdoms to govern, compared with those who had houses and families to manage.”
“the law most and the lawyers least. Periander concluded with his opinion, that all of them would best approve that democracy which came next and was likest to an aristocracy. After they had ended this discourse, I begged they would condescend to direct me how to govern a house; for they were few who had cities and kingdoms to govern, compared with those who had houses and families to manage. Aesop laughed and said: I hope you except Anacharsis out of your number; for having no house he glories because he can be contented with a chariot only, as they say the sun is whirled about from one end of the heavens to the other in his chariot. Therefore, saith Anacharsis, he alone, or he principally, is most free among the gods, and ever at his own liberty and dispose.”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (131/208) · passage 477
· cos 0.59
“custom, and exhort others under your authority to do the same, confess that you wantonly use the faculty of disputing, out of vain ambition, even on useless and hurtful things. They say, that a good deed is the command, and sin the prohibition of the law; and therefore that the law forbids the wicked many things, but commands them nothing, because they cannot do a good deed.”
“custom, and exhort others under your authority to do the same, confess that you wantonly use the faculty of disputing, out of vain ambition, even on useless and hurtful things. They say, that a good deed is the command, and sin the prohibition of the law; and therefore that the law forbids the wicked many things, but commands them nothing, because they cannot do a good deed. But who is ignorant that he who cannot do a good deed cannot also sin? Therefore they make the law to contradict itself, commanding men those things which they cannot perform, and forbidding them those things from which they cannot abstain. For a man who cannot be temperate cannot but act intemperately; and he who cannot be wise cannot but act foolishly. And they themselves affirm, that those who forbid say one thing, forbid another and command another.”
BOOK I. > BOOK IX (56/57) · passage 327
· cos 0.58
“custom, and exhort others under your authority to do the same, confess that you wantonly use the faculty of disputing, out of vain ambition, even on useless and hurtful things. They say, that a good deed is the command, and sin the prohibition of the law; and therefore that the law forbids the wicked many things, but commands them nothing, because they cannot do a good deed.”
“custom, and exhort others under your authority to do the same, confess that you wantonly use the faculty of disputing, out of vain ambition, even on useless and hurtful things. They say, that a good deed is the command, and sin the prohibition of the law; and therefore that the law forbids the wicked many things, but commands them nothing, because they cannot do a good deed. But who is ignorant that he who cannot do a good deed cannot also sin? Therefore they make the law to contradict itself, commanding men those things which they cannot perform, and forbidding them those things from which they cannot abstain. For a man who cannot be temperate cannot but act intemperately; and he who cannot be wise cannot but act foolishly. And they themselves affirm, that those who forbid say one thing, forbid another and command another.”
BOOK I. > BOOK IX (56/57) · passage 327
· cos 0.58
“Hesiod answered readily and extempore in this wise:--
When steeds with echoing hoof, to win
The prize, shall run amain;
And on the tomb of lofty Jove
Their chariots break in twain. For this reply he was infinitely commended and got the tripod.”
“Hesiod answered readily and extempore in this wise:--
When steeds with echoing hoof, to win
The prize, shall run amain;
And on the tomb of lofty Jove
Their chariots break in twain. For this reply he was infinitely commended and got the tripod. Pray tell me, quoth Cleodemus, what difference there is between these riddles and those of Eumetis, which she frames and invents to recreate herself with as much pleasure as other virgins make nets and girdles? They may be fit to offer and puzzle women withal; but for men to beat their brains to find out their mystery would be mighty ridiculous. Eumetis looked like one that had a great mind to reply; but her modesty would not permit her, for her face was filled with blushes. But Aesop in her vindication asked: Is it not much more ridiculous that all present cannot resolve the riddle she propounded to us before supper?”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (130/208) · passage 476
· cos 0.56
“Hesiod answered readily and extempore in this wise:--
When steeds with echoing hoof, to win
The prize, shall run amain;
And on the tomb of lofty Jove
Their chariots break in twain. For this reply he was infinitely commended and got the tripod.”
“Hesiod answered readily and extempore in this wise:--
When steeds with echoing hoof, to win
The prize, shall run amain;
And on the tomb of lofty Jove
Their chariots break in twain. For this reply he was infinitely commended and got the tripod. Pray tell me, quoth Cleodemus, what difference there is between these riddles and those of Eumetis, which she frames and invents to recreate herself with as much pleasure as other virgins make nets and girdles? They may be fit to offer and puzzle women withal; but for men to beat their brains to find out their mystery would be mighty ridiculous. Eumetis looked like one that had a great mind to reply; but her modesty would not permit her, for her face was filled with blushes. But Aesop in her vindication asked: Is it not much more ridiculous that all present cannot resolve the riddle she propounded to us before supper?”
BOOK I. > Book of the Gods treating of the other gods being nourished, says thus: (130/208) · passage 476
· cos 0.56
“Other historians, he observes, descant upon their ferocity, knowing that the terrible and the wonderful always excite attention; but they ought also to relate the better features of these people, and point to them as a pattern; for his part, he declares he will speak of those who excel in the justness of their actions, as there are some of the nomade Scythians who subsist on mares’ milk, and excel all men in their justice, these are mentioned by the poets: as Homer, where he says that Jupiter be”
“Ephorus, in the fourth book of his History, which is entitled “Of
Europe,” having gone over Europe as far as the Scythians, concludes by saying that there is great difference in the manner of life both of the
Sauromatæ and the other Scythians, for while some of them are exceedingly morose, and are indeed cannibals, others abstain even from the flesh of animals.”
BOOK I. > book of the Iliad we ought to substitute for “the close-fighting (7/11) · passage 260
· cos 0.52
“Other historians, he observes, descant upon their ferocity, knowing that the terrible and the wonderful always excite attention; but they ought also to relate the better features of these people, and point to them as a pattern; for his part, he declares he will speak of those who excel in the justness of their actions, as there are some of the nomade Scythians who subsist on mares’ milk, and excel all men in their justice, these are mentioned by the poets: as Homer, where he says that Jupiter be”
“Ephorus, in the fourth book of his History, which is entitled “Of
Europe,” having gone over Europe as far as the Scythians, concludes by saying that there is great difference in the manner of life both of the
Sauromatæ and the other Scythians, for while some of them are exceedingly morose, and are indeed cannibals, others abstain even from the flesh of animals.”
BOOK I. > book of the Iliad we ought to substitute for “the close-fighting (7/11) · passage 260
· cos 0.52
“A benefit does not, therefore, cease to be a benefit because it is bestowed by a slave, but is all the greater on that account, because not even slavery could restrain him from bestowing it. XX.”
“Consider, rather, whether an example of virtue in a slave be not all the greater because it is rarer than in free men, and whether it be not all the more gratifying that, although to be commanded is odious, and all submission to authority is irksome, yet in some particular cases love for a master has been more powerful than men's general dislike to servitude. A benefit does not, therefore, cease to be a benefit because it is bestowed by a slave, but is all the greater on that account, because not even slavery could restrain him from bestowing it. XX.”
BOOK I. The prevalence of ingratitude--How a benefit ought to be bestowed--The three Graces--Benefits are the chief bond of human society--What we owe in return for a benefit received--A benefit consists not of a thing but of the wish to do good--Socrates and > BOOK III. (13/23) · passage 50
· cos 0.65
“things to be done, nor are slaves compelled to obey us in all things; they will not carry out treasonable orders, or lend their hands to an act of crime. XXI. There are some things which the law neither enjoins nor forbids; it is in these that a slave finds the means of bestowing benefits.”
“things to be done, nor are slaves compelled to obey us in all things; they will not carry out treasonable orders, or lend their hands to an act of crime. XXI. There are some things which the law neither enjoins nor forbids; it is in these that a slave finds the means of bestowing benefits. As long as we only receive what is generally demanded from a slave, that is mere service; when more is given than a slave need afford us, it is a benefit; as soon as what he does begins to partake of the affection of a friend, it can no longer be called service. There are certain things with which a master is bound to provide his slave, such as food and clothing; no one calls this a benefit; but supposing that he indulges his slave, educates him above his station, teaches him arts which free-born men learn, that is a benefit.”
BOOK I. The prevalence of ingratitude--How a benefit ought to be bestowed--The three Graces--Benefits are the chief bond of human society--What we owe in return for a benefit received--A benefit consists not of a thing but of the wish to do good--Socrates and > BOOK III. (14/23) · passage 51
· cos 0.63
“custody until you learn from the result whether I have given your father poison or no." Domitius lived, and Caesar saved his life; but his slave had saved it before. XXV.”
“custody until you learn from the result whether I have given your father poison or no." Domitius lived, and Caesar saved his life; but his slave had saved it before. XXV. During the civil war, a slave hid his master, who had been proscribed, put on his rings and clothes, met the soldiers who were searching for him, and, after declaring that he would not stoop to entreat them not to carry out their orders, offered his neck to their swords. What a noble spirit it shows in a slave to have been willing to die for his master, at a time when few were faithful enough to wish their master to live! to be found kind when the state was cruel, faithful when it was treacherous! to be eager for the reward of fidelity, though it was death, at a time when such rich rewards were offered for treachery! XXVI. I will not pass over the instances which our own age affords.”
BOOK I. The prevalence of ingratitude--How a benefit ought to be bestowed--The three Graces--Benefits are the chief bond of human society--What we owe in return for a benefit received--A benefit consists not of a thing but of the wish to do good--Socrates and > BOOK III. (16/23) · passage 53
· cos 0.61
“who did his master this service was set free; yet his master did not do this for nothing, for Caesar had already paid him the price of the slave's liberty. XXVIII. After so many instances, can we doubt that a master may sometimes receive a benefit from a slave? Why need the person of the giver detract from the thing which he gives? why should not the gift add rather to the glory of the giver.”
“who did his master this service was set free; yet his master did not do this for nothing, for Caesar had already paid him the price of the slave's liberty. XXVIII. After so many instances, can we doubt that a master may sometimes receive a benefit from a slave? Why need the person of the giver detract from the thing which he gives? why should not the gift add rather to the glory of the giver. All men descend from the same original stock; no one is better born than another, except in so far as his disposition is nobler and better suited for the performance of good actions. Those who display portraits of their ancestors in their halls, and set up in the entrance to their houses the pedigree of their family drawn out at length, with many complicated collateral branches, are they not notorious rather than noble?”
BOOK I. The prevalence of ingratitude--How a benefit ought to be bestowed--The three Graces--Benefits are the chief bond of human society--What we owe in return for a benefit received--A benefit consists not of a thing but of the wish to do good--Socrates and > BOOK III. (18/23) · passage 55
· cos 0.61
“Thus he makes the many and the low people speak of him. Yet, though he refused the government, he was not too mild in the affair; he did not show himself mean and submissive to the powerful, nor make his laws to pleasure those that chose him.”
“Had but I that chance of riches and of kingship, for one day,
I would give my skin for flaying, and my house to die away. Thus he makes the many and the low people speak of him. Yet, though he refused the government, he was not too mild in the affair; he did not show himself mean and submissive to the powerful, nor make his laws to pleasure those that chose him. For where it was well before, he applied no remedy, nor altered anything, for fear lest,
Overthrowing altogether and disordering the state,
he should be too weak to new-model and recompose it to a tolerable condition; but what he thought he could effect by persuasion upon the pliable, and by force upon the stubborn, this he did, as he himself says,
With force and justice working both one.”
(114/1424) · passage 113
· cos 0.60
“this law, for, being asked what city was best modeled, "That," said he, "where those that are not injured try and punish the unjust as much as those that are."
When he had constituted the Areopagus of those who had been yearly archons, of which he himself was a member therefore, observing that the people, now free from their debts, were unsettled and imperious, he formed another council of four hundred, a hundred out of each of the four tribes, which was to inspect all matters before they were ”
“this law, for, being asked what city was best modeled, "That," said he, "where those that are not injured try and punish the unjust as much as those that are."
When he had constituted the Areopagus of those who had been yearly archons, of which he himself was a member therefore, observing that the people, now free from their debts, were unsettled and imperious, he formed another council of four hundred, a hundred out of each of the four tribes, which was to inspect all matters before they were propounded to the people, and to take care that nothing but what had been first examined should be brought before the general assembly. The upper council, or Areopagus, he made inspectors and keepers of the laws, conceiving that the commonwealth, held by these two councils, like anchors, would be less liable to be tossed by tumults, and the people be more at quiet.”
(117/1424) · passage 116
· cos 0.60
“blood; and he himself, being once asked why he made death the punishment of most offenses, replied, "Small ones deserve that, and I have no higher for the greater crimes."
Next, Solon, being willing to continue the magistracies in the hands of the rich men, and yet receive the people into the other part of the government, took an account of the citizens' estates, and those that were worth five hundred measures of fruits, dry and liquid, he placed in the first rank, calling them Pentacosiomedimn”
“blood; and he himself, being once asked why he made death the punishment of most offenses, replied, "Small ones deserve that, and I have no higher for the greater crimes."
Next, Solon, being willing to continue the magistracies in the hands of the rich men, and yet receive the people into the other part of the government, took an account of the citizens' estates, and those that were worth five hundred measures of fruits, dry and liquid, he placed in the first rank, calling them Pentacosiomedimni; those that could keep an horse, or were worth three hundred measures, were named Hippada
Teluntes, and made the second class; the Zeugitae, that had two hundred measures, were in the third; and all the others were called Thetes, who were not admitted to any office, but could come to the assembly, and act as jurors; which at first seemed nothing, but afterwards was found an enormous privilege, as almost every matter of dispute came before them in this latter capacity.”
(116/1424) · passage 115
· cos 0.60
“but this is further added in ours, that those that are convicted of extravagance in their mournings, are to be punished as soft and effeminate by the censors of women.”
“but this is further added in ours, that those that are convicted of extravagance in their mournings, are to be punished as soft and effeminate by the censors of women. Observing the city to be filled with persons that flocked from all parts into Attica for security of living, and that most of the country was barren and unfruitful, and that traders at sea import nothing to those that could give them nothing in exchange, he turned his citizens to trade, and made a law that no son should be obliged to relieve a father who had not bred him up to any calling.”
(119/1424) · passage 118
· cos 0.64
“But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth
27 by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night.”
“And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience." Now if the insolence of young men be thus cured, let them escape the reproach which their former errors deserved; for by this means the lawgiver will appear to be good, and parents happy, while they never behold either a son or a daughter brought to punishment. But if it happen that these words and instructions, conveyed by them in order to reclaim the man, appear to be useless, then the offender renders the laws implacable enemies to the insolence he has offered his parents; let him therefore be brought forth
27 by these very parents out of the city, with a multitude following him, and there let him be stoned; and when he has continued there for one whole day, that all the people may see him, let him be buried in the night.”
BOOK I. Containing The Interval Of Three Thousand Eight Hundred And > CHAPTER 8. The Polity Settled By Moses; And How He Disappeared From (11/25) · passage 261
· cos 0.55
“to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 26.”
“to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 26. Those who have borrowed either silver or any sort of fruits, whether dry or wet, [I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,] let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again. But if they be without shame, and do not restore it, let not the lender go to the borrower's house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law.”
BOOK I. Containing The Interval Of Three Thousand Eight Hundred And > CHAPTER 8. The Polity Settled By Moses; And How He Disappeared From (12/25) · passage 262
· cos 0.56
“to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 26.”
“to his necessities, think it thy gain if thou obtainest their gratitude to thee; and withal that reward which will come to thee from God, for thy humanity towards him. 26. Those who have borrowed either silver or any sort of fruits, whether dry or wet, [I mean this, when the Jewish affairs shall, by the blessing of God, be to their own mind,] let the borrowers bring them again, and restore them with pleasure to those who lent them, laying them up, as it were, in their own treasuries, and justly expecting to receive them thence, if they shall want them again. But if they be without shame, and do not restore it, let not the lender go to the borrower's house, and take a pledge himself, before judgment be given concerning it; but let him require the pledge, and let the debtor bring it of himself, without the least opposition to him that comes upon him under the protection of the law.”
BOOK I. Containing The Interval Of Three Thousand Eight Hundred And > CHAPTER 8. The Polity Settled By Moses; And How He Disappeared From (12/25) · passage 262
· cos 0.56
“workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them."
3.”
“workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them."
3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countenance, and said, "How many ten thousands dost thou suppose there are of such as want to be made free?" To which
Andreas replied, as he stood by, and said, "A few more than ten times ten thousand." The king made answer, "And is this a small gift that thou askest, Aristeus?" But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down [a hundred and] twenty drachmas 4 for every one of the slaves?”
BOOK I. Containing The Interval Of Three Thousand Eight Hundred And > CHAPTER 2. How Ptolemy Philadelphus Procured The Laws Of The Jews To Be (3/12) · passage 634
· cos 0.56
“the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing. 38.”
“the owner of the beast. Let there be a battlement round the tops of your houses instead of a wall, that may prevent any persons from rolling down and perishing. 38. Let him that has received any thing in trust for another, take care to keep it as a sacred and divine thing; and let no one invent any contrivance whereby to deprive him that hath intrusted it with him of the same, and this whether he be a man or a woman; no, not although he or she were to gain an immense sum of gold, and this where he cannot be convicted of it by any body; for it is fit that a man's own conscience, which knows what he hath, should in all cases oblige him to do well.”
BOOK I. Containing The Interval Of Three Thousand Eight Hundred And > CHAPTER 8. The Polity Settled By Moses; And How He Disappeared From (14/25) · passage 264
· cos 0.55
“Ambrose has a remarkable passage concerning this spirit of gaming among a barbarous people:--"It is said that the Huns, who continually make war upon other nations, are themselves subject to usurers, with whom they run in debt at play; and that, while they live without laws, they obey the laws of the dice alone; playing when drawn up in line of battle; carrying dice along with their arms, and perishing more by each others' hands than by the enemy.”
“[138] St. Ambrose has a remarkable passage concerning this spirit of gaming among a barbarous people:--"It is said that the Huns, who continually make war upon other nations, are themselves subject to usurers, with whom they run in debt at play; and that, while they live without laws, they obey the laws of the dice alone; playing when drawn up in line of battle; carrying dice along with their arms, and perishing more by each others' hands than by the enemy. In the midst of victory they submit to become captives, and suffer plunder from their own countrymen, which they know not how to bear from the foe. On this account they never lay aside the business of war, because, when they have lost all their booty by the dice, they have no means of acquiring fresh supplies for play, but by the sword.”
(61/88) · passage 60
· cos 0.55
“subjects of their deliberation are again canvassed the next day; [133] and each time has its advantages. They consult when unable to dissemble; they determine when not liable to mistake. 23. Their drink is a liquor prepared from barley or wheat [134] brought by fermentation to a certain resemblance of wine. Those who border on the Rhine also purchase wine.”
“subjects of their deliberation are again canvassed the next day; [133] and each time has its advantages. They consult when unable to dissemble; they determine when not liable to mistake. 23. Their drink is a liquor prepared from barley or wheat [134] brought by fermentation to a certain resemblance of wine. Those who border on the Rhine also purchase wine. Their food is simple; wild fruits, fresh venison, [135] or coagulated milk. [136] They satisfy hunger without seeking the elegances and delicacies of the table. Their thirst for liquor is not quenched with equal moderation. If their propensity to drunkenness be gratified to the extent of their wishes, intemperance proves as effectual in subduing them as the force of arms. [137]
24. They have only one kind of public spectacle, which is exhibited in every company.”
(12/88) · passage 11
· cos 0.53
“subjects of their deliberation are again canvassed the next day; [133] and each time has its advantages. They consult when unable to dissemble; they determine when not liable to mistake. 23. Their drink is a liquor prepared from barley or wheat [134] brought by fermentation to a certain resemblance of wine. Those who border on the Rhine also purchase wine.”
“subjects of their deliberation are again canvassed the next day; [133] and each time has its advantages. They consult when unable to dissemble; they determine when not liable to mistake. 23. Their drink is a liquor prepared from barley or wheat [134] brought by fermentation to a certain resemblance of wine. Those who border on the Rhine also purchase wine. Their food is simple; wild fruits, fresh venison, [135] or coagulated milk. [136] They satisfy hunger without seeking the elegances and delicacies of the table. Their thirst for liquor is not quenched with equal moderation. If their propensity to drunkenness be gratified to the extent of their wishes, intemperance proves as effectual in subduing them as the force of arms. [137]
24. They have only one kind of public spectacle, which is exhibited in every company.”
(12/88) · passage 11
· cos 0.53
“affinity of our natures--seemed to me to be the most easy to imitate, and the most worthy of imitation. Maxime imitabilis, maxime imitandus videbaris. Unconscious conceit could go no farther! And yet one can pardon this egregious vanity when one thinks of Pliny's other qualities. Who else is there in Roman literature who so thoroughly corresponds with our modern ideal of a rich, generous, cultured public servant?”
“affinity of our natures--seemed to me to be the most easy to imitate, and the most worthy of imitation. Maxime imitabilis, maxime imitandus videbaris. Unconscious conceit could go no farther! And yet one can pardon this egregious vanity when one thinks of Pliny's other qualities. Who else is there in Roman literature who so thoroughly corresponds with our modern ideal of a rich, generous, cultured public servant? In one place we find him providing for the educational needs of his birthplace, Comum. In another he renounces his share of an inheritance, and bestows it upon his old township. Or he buys a statue for a temple, finds the money for a new shrine, pays the debts of an acquaintance, gives a friend's daughter a handsome dowry, opens his purse and enables another deserving friend to acquire the status of a senator, or finds Martial his travelling expenses.”
(10/11) · passage 9
· cos 0.53
“affinity of our natures--seemed to me to be the most easy to imitate, and the most worthy of imitation. Maxime imitabilis, maxime imitandus videbaris. Unconscious conceit could go no farther! And yet one can pardon this egregious vanity when one thinks of Pliny's other qualities. Who else is there in Roman literature who so thoroughly corresponds with our modern ideal of a rich, generous, cultured public servant?”
“affinity of our natures--seemed to me to be the most easy to imitate, and the most worthy of imitation. Maxime imitabilis, maxime imitandus videbaris. Unconscious conceit could go no farther! And yet one can pardon this egregious vanity when one thinks of Pliny's other qualities. Who else is there in Roman literature who so thoroughly corresponds with our modern ideal of a rich, generous, cultured public servant? In one place we find him providing for the educational needs of his birthplace, Comum. In another he renounces his share of an inheritance, and bestows it upon his old township. Or he buys a statue for a temple, finds the money for a new shrine, pays the debts of an acquaintance, gives a friend's daughter a handsome dowry, opens his purse and enables another deserving friend to acquire the status of a senator, or finds Martial his travelling expenses.”
(10/11) · passage 9
· cos 0.53
“I considered at the same time to support these people in idleness would be an useless expense to the public; and to leave them to starve would be dangerous. I was obliged therefore to suspend the determination of this matter till I could consult with you. You will be desirous, perhaps, to be informed how it happened that these persons escaped the punishments to which they were condemned.”
Pliny the Younger (Gaius Plinius Caecilius Secundus) —
Letters of Pliny
· c. 97–c. 112 CE (letters collected/arranged for publication by Pliny) · Rome (for the imperial correspondence and publication-oriented circulation)
· primary
[125]
“On the one hand, to send them back again to their respective punishments (many of them being now grown old, and behaving, as I am assured, with sobriety and modesty) would, I thought, be proceeding against them too severely; on the other, to retain convicted criminals in the public service, seemed not altogether decent. I considered at the same time to support these people in idleness would be an useless expense to the public; and to leave them to starve would be dangerous. I was obliged therefore to suspend the determination of this matter till I could consult with you. You will be desirous, perhaps, to be informed how it happened that these persons escaped the punishments to which they were condemned. This enquiry I have also made, but cannot return you any satisfactory answer. The decrees against them were indeed produced; but no record appears of their having ever been reversed.”
(131/158) · passage 137
· cos 0.52
“"She took great care to fall with decency."<a href="#linknote-70" name="linknoteref-70" id="linknoteref-70">[70]</a>
Celer likewise, a Roman knight, who was accused of an intrigue with her, while they were scourging him with rods[71] in the Forum, persisted in exclaiming, "What have I done?--I have done nothing." These declarations of innocence had exasperated Domitian exceedingly, as imputing to him acts of cruelty and injustice, accordingly Licinianus being seized by the emperor's orders for ”
Pliny the Younger (Gaius Plinius Caecilius Secundus) —
Letters of Pliny
· c. 97–c. 112 CE (letters collected/arranged for publication by Pliny) · Rome (for the imperial correspondence and publication-oriented circulation)
· primary
[148]
“"She took great care to fall with decency."<a href="#linknote-70" name="linknoteref-70" id="linknoteref-70">[70]</a>
Celer likewise, a Roman knight, who was accused of an intrigue with her, while they were scourging him with rods[71] in the Forum, persisted in exclaiming, "What have I done?--I have done nothing." These declarations of innocence had exasperated Domitian exceedingly, as imputing to him acts of cruelty and injustice, accordingly Licinianus being seized by the emperor's orders for having concealed a freedwoman of Cornelia's in one of his estates, was advised, by those who took him in charge, to confess the fact, if he hoped to obtain a remission of his punishment, circumstance to add further, that a young nobleman, having had his tunic torn, an ordinary occurrence in a crowd, stood with his gown thrown over him, to hear me, and that during the seven hours I was speaking, whilst my success more than counterbalanced the fatigue of so long a speech.”
(52/158) · passage 54
· cos 0.53
“ON SLAVERY. 1. A certain man having inquired how one may make his meals in a manner pleasing to the Gods, If he do it uprightly, said Epictetus, and considerately, and equably, and temperately, and orderly, shall it not also be thus pleasing to the Gods?”
“ON SLAVERY. 1. A certain man having inquired how one may make his meals in a manner pleasing to the Gods, If he do it uprightly, said Epictetus, and considerately, and equably, and temperately, and orderly, shall it not also be thus pleasing to the Gods? But when you ask for hot water, and the boy does not hear, or, hearing, brings it only luke-warm; or if he is not even to be found in the house, then is it not pleasing to the
Gods if you refrain from indignation, and do not burst with passion? *How shall one endure such fellows?* Wretch, wilt thou not bear with thine own brother, who is of the progeny of Zeus, like a son sprung of the same seed as thyself, and of the same heavenly descent, but thou must straightway make thyself a tyrant, for the place of command in which thou art set?”
CHAPTER I. > CHAPTER IV · passage 69
· cos 0.60
“For having lost an eye at the hands of one of the citizens, and having received the young man from the people that he should punish him as he would, he refrained from this; but having taught him and proved him to be a good man, he brought him into the theater. And when the Lacedaemonians marveled, *I received this man from you*, he said, _insolent and violent; I give him back to you mild and civil_.”
“Which of us will not admire Lycurgus, the Lacedaemonian? For having lost an eye at the hands of one of the citizens, and having received the young man from the people that he should punish him as he would, he refrained from this; but having taught him and proved him to be a good man, he brought him into the theater. And when the Lacedaemonians marveled, *I received this man from you*, he said, _insolent and violent; I give him back to you mild and civil_.”
CHAPTER I. > CHAPTER VI. · passage 73
· cos 0.55
“his words. Assume, I intreat you, this character, that we may no longer use in the schools the examples of the ancients, but may have some example of our own. To whom then does the contemplation of these matters (philosophical inquiries) belong? To him who has leisure, for man is an animal that loves contemplation.”
“his words. Assume, I intreat you, this character, that we may no longer use in the schools the examples of the ancients, but may have some example of our own. To whom then does the contemplation of these matters (philosophical inquiries) belong? To him who has leisure, for man is an animal that loves contemplation. But it is shameful to contemplate these things as runaway slaves do; we should sit, as in a theatre, free from distraction, and listen at one time to the tragic actor, at another time to the lute-player; and not do as slaves do. As soon as the slave has taken his station he praises the actor and at the same time looks round; then if any one calls out his master’s name, the slave is immediately frightened and disturbed. It is shameful for philosophers thus to contemplate the works of nature. For what is a master?”
(25/119) · passage 24
· cos 0.55
“things go on for them in the way as they wish, and why we ought to blame no man, accuse no man, and acquiesce in the administration of the universe?”
“things go on for them in the way as they wish, and why we ought to blame no man, accuse no man, and acquiesce in the administration of the universe? ABOUT FREEDOM.—He is free who lives as he wishes to live; who is neither subject to compulsion nor to hindrance, nor to force; whose movements to action ([Greek: hormai]) are not impeded, whose desires attain their purpose, and who does not fall into that which he would avoid ([Greek: echchliseis aperiptotoi]). Who then chooses to live in error? No man. Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? No man. Not one then of the bad lives as he wishes; nor is he then free. And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? Not one.”
(87/119) · passage 86
· cos 0.55
“are in my own power? There is no such master. Do I fear the master of things which are not in my power? And what are these things to me? Do you philosophers then teach us to despise kings? I hope not. Who among us teaches to claim against them the power over things which they possess? Take my poor body, take my property, take my reputation, take those who are about me.”
“are in my own power? There is no such master. Do I fear the master of things which are not in my power? And what are these things to me? Do you philosophers then teach us to despise kings? I hope not. Who among us teaches to claim against them the power over things which they possess? Take my poor body, take my property, take my reputation, take those who are about me. If I advise any persons to claim these things, they may truly accuse me. Yes, but I intend to command your opinions also. And who has given you this power? How can you conquer the opinion of another man? By applying terror to it, he replies, I will conquer it. Do you not know that opinion conquers itself, and is not conquered by another? But nothing else can conquer will except the will itself.”
(23/119) · passage 22
· cos 0.53
“if beside the seduction of these things we have sought out some philosophy like this that pushes us towards them, and confirms us in them, what shall come of it? 6. In the graver's work, which is the chief thing? the silver or the art? The substance of the hand is flesh, but the main things are the works of the hand.”
“if beside the seduction of these things we have sought out some philosophy like this that pushes us towards them, and confirms us in them, what shall come of it? 6. In the graver's work, which is the chief thing? the silver or the art? The substance of the hand is flesh, but the main things are the works of the hand. The obligations, therefore, are also three--those that concern us, firstly, in that we are; and secondly, as we are; and thirdly, the main things themselves. And thus in man, too, it is not meet to value the material, this flesh, but the main things. What are these? To take part in public affairs, to marry, to beget children, to fear God, to care for parents, and, in general, to pursue, to avoid, to desire, to dislike, as each of these things should be done, as Nature made us to do. And how made she us? To be free, generous, pious. For what other creature blushes?”
CHAPTER I. > CHAPTER V. (3/3) · passage 72
· cos 0.53
“It would have redounded to my credit, for I
know that not only philosophers of whom I boast myself a follower, but also generals of the Roman people have gloried in the small number of their slaves. Have your advocates really never read that Marcus
Antonius, a man who had filled the office of consul, had but eight slaves in his house? That that very Carbo who obtained supreme control of Rome had fewer by one?”
Apuleius of Madaura —
The Apologia and Florida of Apuleius of Madaura
· c. 158–161 CE (composed after the Oea trial; includes the Apologia and related Florida orations, with the Florida pieces composed across the 160s) · Madaura (Mdaurusch), Roman Numidia
· primary
[42]
“Poor Aemilianus, you have not the least idea how to accuse a philosopher: you reproach me for the scantiness of my household, whereas it would really have been my duty to have laid claim, however falsely, to such poverty. It would have redounded to my credit, for I
know that not only philosophers of whom I boast myself a follower, but also generals of the Roman people have gloried in the small number of their slaves. Have your advocates really never read that Marcus
Antonius, a man who had filled the office of consul, had but eight slaves in his house? That that very Carbo who obtained supreme control of Rome had fewer by one?”
(20/111) · passage 19
· cos 0.58
“It was this same poverty that established the empire of the Roman people in its first beginnings, and even to this day Rome offers up thanksgivings for it to the immortal gods with libations poured from a wooden ladle and offerings borne in an earthen platter.”
Apuleius of Madaura —
The Apologia and Florida of Apuleius of Madaura
· c. 158–161 CE (composed after the Oea trial; includes the Apologia and related Florida orations, with the Florida pieces composed across the 160s) · Madaura (Mdaurusch), Roman Numidia
· primary
[75]
“Take the history of Greece: the justice of poverty is seen in Aristides, her benignity in Phocion, her force in Epaminondas, her wisdom in Socrates, her eloquence in Homer. It was this same poverty that established the empire of the Roman people in its first beginnings, and even to this day Rome offers up thanksgivings for it to the immortal gods with libations poured from a wooden ladle and offerings borne in an earthen platter.”
(21/111) · passage 20
· cos 0.55
“20. Again, if any one having lately quitted the military service of the emperor, has retired to his home.[169] ... 21. Some of them, though not many, wish to avoid the name of gamblers, and prefer to be called dice-players; the difference being much the same as that between a thief and a robber.”
“20. Again, if any one having lately quitted the military service of the emperor, has retired to his home.[169] ... 21. Some of them, though not many, wish to avoid the name of gamblers, and prefer to be called dice-players; the difference being much the same as that between a thief and a robber.”
C.D. YONGE, M.A. > BOOK XXVIII. (15/23) · passage 314
· cos 0.55
“Then he shows the use of definition in debate; and from these definitions of his own he gathers that a republic, or "weal of the people," then exists only when it is well and justly governed, whether by a monarch, or an aristocracy, or by the whole people.”
Augustine (Aurelius Augustine), Saint of Hippo —
The City of God, Volume I
· composed 413–426; published/issued in installments during composition · Hippo Regius (Annaba), Roman North Africa
· primary
[49]
“"The people" he defines as being not every assemblage or mob, but an assemblage associated by a common acknowledgment of law, and by a community of interests. Then he shows the use of definition in debate; and from these definitions of his own he gathers that a republic, or "weal of the people," then exists only when it is well and justly governed, whether by a monarch, or an aristocracy, or by the whole people. But when the monarch is unjust, or, as the Greeks say, a tyrant; or the aristocrats are unjust, and form a faction; or the people themselves are unjust, and become, as
Scipio for want of a better name calls them, themselves the tyrant, then the republic is not only blemished (as had been proved the day before), but by legitimate deduction from those definitions, it altogether ceases to be.”
BOOK I. > BOOK SECOND. (23/33) · passage 71
· cos 0.57
“Then he shows the use of definition in debate; and from these definitions of his own he gathers that a republic, or "weal of the people," then exists only when it is well and justly governed, whether by a monarch, or an aristocracy, or by the whole people.”
Augustine (Aurelius Augustine), Saint of Hippo —
The City of God, Volume I
· composed 413–426; published/issued in installments during composition · Hippo Regius (Annaba), Roman North Africa
· primary
[49]
“"The people" he defines as being not every assemblage or mob, but an assemblage associated by a common acknowledgment of law, and by a community of interests. Then he shows the use of definition in debate; and from these definitions of his own he gathers that a republic, or "weal of the people," then exists only when it is well and justly governed, whether by a monarch, or an aristocracy, or by the whole people. But when the monarch is unjust, or, as the Greeks say, a tyrant; or the aristocrats are unjust, and form a faction; or the people themselves are unjust, and become, as
Scipio for want of a better name calls them, themselves the tyrant, then the republic is not only blemished (as had been proved the day before), but by legitimate deduction from those definitions, it altogether ceases to be.”
BOOK I. > BOOK SECOND. (23/33) · passage 71
· cos 0.57
“masters as he has vices; of which vices when the divine Scripture treats, it says, "For of whom any man is overcome, to the same he is also the bond-slave."[158]
4. *How like kingdoms without justice are to robberies.*
Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms?”
Augustine (Aurelius Augustine), Saint of Hippo —
The City of God, Volume I
· composed 413–426; published/issued in installments during composition · Hippo Regius (Annaba), Roman North Africa
· primary
[58]
“masters as he has vices; of which vices when the divine Scripture treats, it says, "For of whom any man is overcome, to the same he is also the bond-slave."[158]
4. *How like kingdoms without justice are to robberies.*
Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity.”
BOOK I. > BOOK FOURTH.[155] (4/32) · passage 122
· cos 0.56
“But I cannot now mention all the shameful and iniquitous acts with which Rome was agitated, when the aristocracy attempted to subject the people, and the people resented their encroachments, and the advocates of either party were actuated rather by the love of victory than by any equitable or virtuous consideration.”
Augustine (Aurelius Augustine), Saint of Hippo —
The City of God, Volume I
· composed 413–426; published/issued in installments during composition · Hippo Regius (Annaba), Roman North Africa
· primary
[109]
“Shortly after, however, his ungrateful country had again to seek his protection from the Gauls. But I cannot now mention all the shameful and iniquitous acts with which Rome was agitated, when the aristocracy attempted to subject the people, and the people resented their encroachments, and the advocates of either party were actuated rather by the love of victory than by any equitable or virtuous consideration.”
BOOK I. > BOOK SECOND. (17/33) · passage 65
· cos 0.53
“treasure lay, Rich altars, bowls of massy gold, And captive raiment, rudely rolled In one promiscuous heap; While boys and matrons, wild with fear, In long array were standing near."[38]
In other words, the place consecrated to so great a goddess was chosen, not that from it none might be led out a captive, but that in it all the captives might be immured.”
Augustine (Aurelius Augustine), Saint of Hippo —
The City of God, Volume I
· composed 413–426; published/issued in installments during composition · Hippo Regius (Annaba), Roman North Africa
· primary
[135]
“treasure lay, Rich altars, bowls of massy gold, And captive raiment, rudely rolled In one promiscuous heap; While boys and matrons, wild with fear, In long array were standing near."[38]
In other words, the place consecrated to so great a goddess was chosen, not that from it none might be led out a captive, but that in it all the captives might be immured. Compare now this "asylum"--the asylum not of an ordinary god, not of one of the rank and file of gods, but of Jove's own sister and wife, the queen of all the gods--with the churches built in memory of the apostles. Into it were collected the spoils rescued from the blazing temples and snatched from the gods, not that they might be restored to the vanquished, but divided among the victors; while into these was carried back, with the most religious observance and respect, everything which belonged to them, even though found elsewhere.”
BOOK I. > BOOK FIRST. (5/36) · passage 17
· cos 0.54
“Yet, according to the decision of Abu
Hanîfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1
a That is, assign them their dower. b That is, either to increase the dower, or to abate some part or even the whole of it. 1 Al Beidâwi. 2 Idem. 3 Idem. 4 Levit. xviii. 18. 1 Al Beidâwi.”
Muhammad (recited); trans. George Sale —
The Koran (Al-Qur'an)
· c. 610-632 CE; English translation 1734 · Mecca and Medina, Arabia
· primary
[126]
“y The same was also prohibited by the Levitical law.4
z According to this passage it is not lawful to marry a free woman that is already married, be she a Mohammedan or not, unless she be legally parted from her husband by divorce; but it is lawful to marry those who are slaves, or taken in war, after they shall have gone through the proper purifications, though their husbands be living. Yet, according to the decision of Abu
Hanîfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1
a That is, assign them their dower. b That is, either to increase the dower, or to abate some part or even the whole of it. 1 Al Beidâwi. 2 Idem. 3 Idem. 4 Levit. xviii. 18. 1 Al Beidâwi.”
C.I.E., Ph.D., ETC. > CHAPTER IV. (7/28) · passage 294
· cos 0.52
“a woman, from being the wife, becomes the possessor, of a slave, the marriage is dissolved, and cannot be renewed unless she emancipates him, and he consents to the re-union. Complete and immediate emancipation is sometimes granted to a slave gratuitously, or for a future pecuniary compensation.”
Anonymous (compiled medieval Arabic collection); translated by Edward William Lane —
The Thousand and One Nights, Vol. I.
· c. 9th-15th century CE (compiled); translated 1838-1841 · Cairo, Egypt
· primary
[63]
“a woman, from being the wife, becomes the possessor, of a slave, the marriage is dissolved, and cannot be renewed unless she emancipates him, and he consents to the re-union. Complete and immediate emancipation is sometimes granted to a slave gratuitously, or for a future pecuniary compensation. It is conferred by means of a written document, or by a verbal declaration (expressed in the words, "Thou art free," or some similar phrase) in the presence of two witnesses, or by returning the certificate of sale obtained from the former owner. Future emancipation is sometimes covenanted to be granted on the fulfilment of certain conditions; and more frequently, to be conferred on the occasion of the owner's death.”
CHAPTER I. > act kindly towards me; for I am one who requires to be treated with kindness and charity, and who will requite thee for so doing; and let not my present condition at all deceive thee. When I heard these words, my heart was moved with tenderness towards her, in order to the accomplishment of a purpose of God, to whom be ascribed all might and glory; and I took her, and clothed her, and furnished for her a place in the ship in a handsome manner, and regarded her with kind and respectful attention. (8/24) · passage 72
· cos 0.58
“prohibited degrees of marriage.[121]--The slaves of the Arabs are mostly from Abyssinia and the Negro countries: a few, mostly in the houses of wealthy individuals, are from Georgia and Circassia. Slaves have no civil liberty; but are entirely under the authority of their owners, whatever may be the religion, sex, or age, of the latter; and can possess no property, unless by the owner's permission.”
Anonymous (compiled medieval Arabic collection); translated by Edward William Lane —
The Thousand and One Nights, Vol. I.
· c. 9th-15th century CE (compiled); translated 1838-1841 · Cairo, Egypt
· primary
[136]
“prohibited degrees of marriage.[121]--The slaves of the Arabs are mostly from Abyssinia and the Negro countries: a few, mostly in the houses of wealthy individuals, are from Georgia and Circassia. Slaves have no civil liberty; but are entirely under the authority of their owners, whatever may be the religion, sex, or age, of the latter; and can possess no property, unless by the owner's permission. The owner is entire master, while he pleases, of the person and goods of his slave; and of the offspring of his female slave, which, if begotten by him or presumed to be so, he may recognise as his own legitimate child, or not: the child, if recognised by him, enjoys the same privileges as the offspring of a free wife; and if not recognised by him, is his slave.”
CHAPTER I. > act kindly towards me; for I am one who requires to be treated with kindness and charity, and who will requite thee for so doing; and let not my present condition at all deceive thee. When I heard these words, my heart was moved with tenderness towards her, in order to the accomplishment of a purpose of God, to whom be ascribed all might and glory; and I took her, and clothed her, and furnished for her a place in the ship in a handsome manner, and regarded her with kind and respectful attention. (7/24) · passage 71
· cos 0.54
“1: As the children of Israel had been delivered by the
Lord from slavery, and for this reason were bound to the service of
God, He did not wish them to be slaves in perpetuity. Hence it is written (Lev. 25:39, seqq.): "If thy brother, constrained by poverty, sell himself to thee, thou shalt not oppress him with the service of bondservants: but he shall be as a hireling and a sojourner . . .”
“21:20) that the parents had to say: "He slighteth hearing our admonitions, he giveth himself to revelling and to debauchery."
Reply Obj. 1: As the children of Israel had been delivered by the
Lord from slavery, and for this reason were bound to the service of
God, He did not wish them to be slaves in perpetuity. Hence it is written (Lev. 25:39, seqq.): "If thy brother, constrained by poverty, sell himself to thee, thou shalt not oppress him with the service of bondservants: but he shall be as a hireling and a sojourner . . . for they are My servants, and I brought them out of the land of Egypt: let them not be sold as bondmen": and consequently, since they were slaves, not absolutely but in a restricted sense, after a lapse of time they were set free. Reply Obj.”
PART I-II ("Prima Secundae") > i.e. from the popular assembly, down to the tenth generation. The same applies to eunuchs, who were not competent to receive the honor due to a father, especially among the Jews, where the divine worship was continued through carnal generation: for even among the heathens, those who had many children were marked with special honor, as the (4/7) · passage 776
· cos 0.61
“56:3): "Let not the son of the stranger that adhereth to the Lord speak, saying: The Lord will divide and separate me from
His people. And let not the eunuch say: Behold I am a dry tree."
Reply Obj.”
“Nevertheless, in matters pertaining to the grace of God, eunuchs were not discriminated from others, as neither were strangers, as already stated: for it is written (Isa. 56:3): "Let not the son of the stranger that adhereth to the Lord speak, saying: The Lord will divide and separate me from
His people. And let not the eunuch say: Behold I am a dry tree."
Reply Obj. 3: It was not the intention of the Law to sanction the acceptance of usury from strangers, but only to tolerate it on account of the proneness of the Jews to avarice; and in order to promote an amicable feeling towards those out of whom they made a profit. Reply Obj. 4: A distinction was observed with regard to hostile cities. For some of them were far distant, and were not among those which had been promised to them.”
PART I-II ("Prima Secundae") > i.e. from the popular assembly, down to the tenth generation. The same applies to eunuchs, who were not competent to receive the honor due to a father, especially among the Jews, where the divine worship was continued through carnal generation: for even among the heathens, those who had many children were marked with special honor, as the (1/7) · passage 773
· cos 0.59
“The punishment of absolute exile was not prescribed by the Law: because God was worshipped by that people alone, whereas all other nations were given to idolatry: wherefore if any man were exiled from that people absolutely, he would be in danger of falling into idolatry.”
“22:3. The punishment of absolute exile was not prescribed by the Law: because God was worshipped by that people alone, whereas all other nations were given to idolatry: wherefore if any man were exiled from that people absolutely, he would be in danger of falling into idolatry. For this reason it is related (1 Kings 26:19) that David said to Saul: "They are cursed in the sight of the Lord, who have cast me out this day, that I should not dwell in the inheritance of the Lord, saying: Go, serve strange gods." There was, however, a restricted sort of exile: for it is written in Deut. 19:4 [*Cf. Num.”
PART I-II ("Prima Secundae") > i.e. lustfulness of the flesh: also, if he have "a dry scurf," which covers the body without giving pain, and is a blemish on the comeliness of the members; which denotes avarice. Lastly, he is rejected "if he have a rupture" or hernia; through baseness rending his heart, though it appear not in his deeds. (38/41) · passage 769
· cos 0.57
“to the owner if they be found going astray. Therefore it was unsuitably commanded (Deut. 23:15): "Thou shalt not deliver to his master the servant that is fled to thee."
Obj. 3: Further, the Divine Law should encourage mercy more even than the human law.”
“to the owner if they be found going astray. Therefore it was unsuitably commanded (Deut. 23:15): "Thou shalt not deliver to his master the servant that is fled to thee."
Obj. 3: Further, the Divine Law should encourage mercy more even than the human law. But according to human laws those who ill-treat their servants and maidservants are severely punished: and the worse treatment of all seems to be that which results in death. Therefore it is unfittingly commanded (Ex. 21:20, 21) that "he that striketh his bondman or bondwoman with a rod, and they die under his hands
. . . if the party remain alive a day . . . he shall not be subject to the punishment, because it is his money."
Obj. 4: Further, the dominion of a master over his slave differs from that of the father over his son (Polit. i, 3).”
PART I-II ("Prima Secundae") > i.e. from the popular assembly, down to the tenth generation. The same applies to eunuchs, who were not competent to receive the honor due to a father, especially among the Jews, where the divine worship was continued through carnal generation: for even among the heathens, those who had many children were marked with special honor, as the (2/7) · passage 774
· cos 0.58
“imitate according to its powers; for it puts to death those who are dangerous to others, while it allows time for repentance to those who sin without grievously harming others. Reply Obj.”
“imitate according to its powers; for it puts to death those who are dangerous to others, while it allows time for repentance to those who sin without grievously harming others. Reply Obj. 3: By sinning man departs from the order of reason, and consequently falls away from the dignity of his manhood, in so far as he is naturally free, and exists for himself, and he falls into the slavish state of the beasts, by being disposed of according as he is useful to others. This is expressed in Ps. 48:21: "Man, when he was in honor, did not understand; he hath been compared to senseless beasts, and made like to them," and Prov. 11:29: "The fool shall serve the wise." Hence, although it be evil in itself to kill a man so long as he preserve his dignity, yet it may be good to kill a man who has sinned, even as it is to kill a beast.”
PART II-II ("Secunda Secundae") > Scene i.]. Hence, as regards man, who has God above him, charity which unites him to God, is greater than mercy, whereby he supplies the defects of his neighbor. But of all the virtues which relate to our neighbor, mercy is the greatest, even as its act surpasses all others, since it belongs to one who is higher and better to supply the defect of another, in so far as the latter is deficient. (208/298) · passage 432
· cos 0.54
“shall not die. Thou shalt beat him with the rod, and deliver his soul from hell." Again it is written (Ecclus. 33:28): "Torture and fetters are for a malicious slave."
*I answer that,* Harm is done a body by striking it, yet not so as when it is maimed: since maiming destroys the body's integrity, while a blow merely affects the sense with pain, wherefore it causes much less harm than cutting off a member.”
“shall not die. Thou shalt beat him with the rod, and deliver his soul from hell." Again it is written (Ecclus. 33:28): "Torture and fetters are for a malicious slave."
*I answer that,* Harm is done a body by striking it, yet not so as when it is maimed: since maiming destroys the body's integrity, while a blow merely affects the sense with pain, wherefore it causes much less harm than cutting off a member. Now it is unlawful to do a person a harm, except by way of punishment in the cause of justice. Again, no man justly punishes another, except one who is subject to his jurisdiction. Therefore it is not lawful for a man to strike another, unless he have some power over the one whom he strikes.”
PART II-II ("Secunda Secundae") > Scene i.]. Hence, as regards man, who has God above him, charity which unites him to God, is greater than mercy, whereby he supplies the defects of his neighbor. But of all the virtues which relate to our neighbor, mercy is the greatest, even as its act surpasses all others, since it belongs to one who is higher and better to supply the defect of another, in so far as the latter is deficient. (219/298) · passage 443
· cos 0.53
“But the method that I liked best was that which I observed in my travels in Persia, among the Polylerits, who are a considerable and well-governed people: they pay a yearly tribute to the King of Persia, but in all other respects they are a free nation, and governed by their own laws: they lie far from the sea, and are environed with hills; and, being contented with the productions of their own country, which is very fruitful, they have little commerce with any other nation; and as they, accordi”
Thomas More, Saint —
Utopia
· 1516 (composed in Latin in two parts 1515-1516) · London
· primary
[1]
“They condemned such as they found guilty of great crimes to work their whole lives in quarries, or to dig in mines with chains about them. But the method that I liked best was that which I observed in my travels in Persia, among the Polylerits, who are a considerable and well-governed people: they pay a yearly tribute to the King of Persia, but in all other respects they are a free nation, and governed by their own laws: they lie far from the sea, and are environed with hills; and, being contented with the productions of their own country, which is very fruitful, they have little commerce with any other nation; and as they, according to the genius of their country, have no inclination to enlarge their borders, so their mountains and the pension they pay to the Persian, secure them from all invasions.”
(8/69) · passage 11
· cos 0.63
“more acceptable to Him than one of the herd, who, like a beast incapable of reason, looks on this glorious scene with the eyes of a dull and unconcerned spectator. “The minds of the Utopians, when fenced with a love for learning, are very ingenious in discovering all such arts as are necessary to carry it to perfection.”
Thomas More, Saint —
Utopia
· 1516 (composed in Latin in two parts 1515-1516) · London
· primary
[83]
“more acceptable to Him than one of the herd, who, like a beast incapable of reason, looks on this glorious scene with the eyes of a dull and unconcerned spectator. “The minds of the Utopians, when fenced with a love for learning, are very ingenious in discovering all such arts as are necessary to carry it to perfection. Two things they owe to us, the manufacture of paper and the art of printing; yet they are not so entirely indebted to us for these discoveries but that a great part of the invention was their own. We showed them some books printed by Aldus, we explained to them the way of making paper and the mystery of printing; but, as we had never practised these arts, we described them in a crude and superficial manner.”
(44/69) · passage 47
· cos 0.58
“But then is our liberty much restrained by the laws made by man, for the quiet and politic governance of the people. And these too would, I suppose, hinder our liberty but little, were it not for the fear of the penalties that fall thereupon. Look then, whether other men who have authority over us never command us some business which we dare not but do, and therefore often do it full sore against our wills.”
“Howbeit, because (God forgive us) we forbear so little for all that, but do what we please as though we heard him not, we reckon our liberty never the less. But then is our liberty much restrained by the laws made by man, for the quiet and politic governance of the people. And these too would, I suppose, hinder our liberty but little, were it not for the fear of the penalties that fall thereupon. Look then, whether other men who have authority over us never command us some business which we dare not but do, and therefore often do it full sore against our wills. Some such service is sometimes so painful and so perilous too, that no lord can command his bondsmen worse, and seldom doth command him half so sore.”
BOOK ONE > BOOK THREE (37/76) · passage 147
· cos 0.55
“For to think that an handful of people can, with the greatest courage and policy in the world, embrace too large extent of dominion, it may hold for a time, but it will fail suddenly.”
Francis Bacon —
The Essays or Counsels, Civil and Moral
· c. 1597–1612 (main composition/expansion of the Essays) · London, England (historical core of Tudor/early Stuart political life)
· primary
[41]
“Therefore all states that are liberal of naturalization towards strangers, are fit for empire. For to think that an handful of people can, with the greatest courage and policy in the world, embrace too large extent of dominion, it may hold for a time, but it will fail suddenly. The Spartans were a nice people in point of naturalization; whereby, while they kept their compass, they stood firm; but when they did spread, and their boughs were becomen too great for their stem, they became a windfall, upon the sudden. Never any state was in this point so open to receive strangers into their body, as were the Romans. Therefore it sorted with them accordingly; for they grew to the greatest monarchy.”
(51/99) · passage 50
· cos 0.58
“And so it is false and tyrannical to say, "He is not strong, therefore I will not esteem him; he is not able, therefore I will not fear him."
333
Have you never seen people who, in order to complain of the little fuss you make about them, parade before you the example of great men who esteem them?”
Blaise Pascal —
Pascal's Pensées
· c. 1660 (notes compiled earlier/later, as left unfinished at his death) · Port-Royal-des-Champs (near Paris), France
· primary
[128]
“We must render these duties; it is unjust to refuse them, and unjust to ask others. And so it is false and tyrannical to say, "He is not strong, therefore I will not esteem him; he is not able, therefore I will not fear him."
333
Have you never seen people who, in order to complain of the little fuss you make about them, parade before you the example of great men who esteem them? In answer I reply to them, "Show me the merit whereby you have charmed these persons, and I also will esteem you."
334
*The reason of effects.*--Lust and force are the source of all our actions; lust causes voluntary actions, force involuntary ones. 335
*The reason of effects.*--It is then true to say that all the world is under a delusion; for, although the opinions of the people are sound, they are not so as conceived by them, since they think the truth to be where it is not.”
SECTION > SECTION V (7/7) · passage 69
· cos 0.52
“All Kings they called Tyrants; and the Aristocracy of the thirty Governours set up there by the Lacedemonians that subdued them, the thirty Tyrants: As also to call the condition of the people under the Democracy, Liberty.”
Thomas Hobbes —
Leviathan
· 1651 · Paris
· primary
[57]
“And That All Government But Popular, Is Tyranny
From Aristotles Civill Philosophy, they have learned, to call all manner of Common-wealths but the Popular, (such as was at that time the state of Athens,) Tyranny. All Kings they called Tyrants; and the Aristocracy of the thirty Governours set up there by the Lacedemonians that subdued them, the thirty Tyrants: As also to call the condition of the people under the Democracy, Liberty.”
PART I. > CHAPTER XLVI. OF DARKNESSE FROM VAIN PHILOSOPHY, AND FABULOUS TRADITIONS (12/14) · passage 380
· cos 0.56
“At Mount Sinai Moses only went up to God; the people were forbidden to approach on paine of death; yet were they bound to obey all that Moses declared to them for Gods Law.”
Thomas Hobbes —
Leviathan
· 1651 · Paris
· primary
[62]
“Againe, where God saith to Abraham, "In thee shall all
Nations of the earth be blessed: For I know thou wilt command thy children, and thy house after thee to keep the way of the Lord, and to observe Righteousnesse and Judgement," it is manifest, the obedience of his Family, who had no Revelation, depended on their former obligation to obey their Soveraign. At Mount Sinai Moses only went up to God; the people were forbidden to approach on paine of death; yet were they bound to obey all that Moses declared to them for Gods Law.”
PART I. > Letter, be meant the Literall sense, then the Letter, and the Sentence or intention of the Law, is all one. For the literall sense is that, which the Legislator is alwayes supposed to be Equity: For it were a great contumely for a Judge to think otherwise of the Soveraigne. (5/6) · passage 152
· cos 0.56
“The Designes Of The Authors Of The Religion Of The Heathen And therefore the first Founders, and Legislators of Common-wealths amongst the
Gentiles, whose ends were only to keep the people in obedience, and peace, have in all places taken care; First, to imprint in their minds a beliefe, that those precepts which they gave concerning Religion, might not be thought to proceed from their own device, but from the dictates of some God, or other Spirit; or else that they themselves were of a higher n”
Thomas Hobbes —
Leviathan
· 1651 · Paris
· primary
[73]
“men to be drawn to believe any thing, from such men as have gotten credit with them; and can with gentlenesse, and dexterity, take hold of their fear, and ignorance.”
PART I. > CHAPTER XII. OF RELIGION (6/9) · passage 57
· cos 0.55
“The Designes Of The Authors Of The Religion Of The Heathen And therefore the first Founders, and Legislators of Common-wealths amongst the
Gentiles, whose ends were only to keep the people in obedience, and peace, have in all places taken care; First, to imprint in their minds a beliefe, that those precepts which they gave concerning Religion, might not be thought to proceed from their own device, but from the dictates of some God, or other Spirit; or else that they themselves were of a higher n”
Thomas Hobbes —
Leviathan
· 1651 · Paris
· primary
[73]
“men to be drawn to believe any thing, from such men as have gotten credit with them; and can with gentlenesse, and dexterity, take hold of their fear, and ignorance.”
PART I. > CHAPTER XII. OF RELIGION (6/9) · passage 57
· cos 0.55
“Covenants Extorted By Feare Are Valide
Covenants entred into by fear, in the condition of meer Nature, are obligatory. For example, if I Covenant to pay a ransome, or service for my life, to an enemy; I am bound by it.”
Thomas Hobbes —
Leviathan
· 1651 · Paris
· primary
[121]
“Covenants Extorted By Feare Are Valide
Covenants entred into by fear, in the condition of meer Nature, are obligatory. For example, if I Covenant to pay a ransome, or service for my life, to an enemy; I am bound by it. For it is a Contract, wherein one receiveth the benefit of life; the other is to receive mony, or service for it; and consequently, where no other Law (as in the condition, of meer Nature) forbiddeth the performance, the Covenant is valid. Therefore Prisoners of warre, if trusted with the payment of their Ransome, are obliged to pay it; And if a weaker Prince, make a disadvantageous peace with a stronger, for feare; he is bound to keep it; unlesse (as hath been sayd before) there ariseth some new, and just cause of feare, to renew the war.”
PART I. > CHAPTER XIV. OF THE FIRST AND SECOND NATURALL LAWES, AND OF CONTRACTS (6/7) · passage 70
· cos 0.55
“This is the perfect condition of slavery, which is nothing else, but the state of war continued, between a lawful conqueror and a captive: for, if once compact enter between them, and make an agreement for a limited power on the one side, and obedience on the other, the state of war and slavery ceases, as long as the compact endures: for, as has been said, no man can, by agreement, pass over to another that which he hath not in himself, a power over his own life.”
“24. This is the perfect condition of slavery, which is nothing else, but the state of war continued, between a lawful conqueror and a captive: for, if once compact enter between them, and make an agreement for a limited power on the one side, and obedience on the other, the state of war and slavery ceases, as long as the compact endures: for, as has been said, no man can, by agreement, pass over to another that which he hath not in himself, a power over his own life.”
Book II > CHAPTER. IV. · passage 11
· cos 0.70
“the state of slavery, not capable of any property, cannot in that state be considered as any part of civil society; the chief end whereof is the preservation of property. Sect. 86.”
“the state of slavery, not capable of any property, cannot in that state be considered as any part of civil society; the chief end whereof is the preservation of property. Sect. 86.”
Book II > CHAPTER. VII. (4/8) · passage 37
· cos 0.60
“By the second, the inhabitants of any country, who are descended, and derive a title to their estates from those who are subdued, and had a government forced upon them against their free consents, retain a right to the possession of their ancestors, though they consent not freely to the government, whose hard conditions were by force imposed on the possessors of that country: for the first conqueror never having had a title to the land of that country, the people who are the descendants of, or c”
“192. By the second, the inhabitants of any country, who are descended, and derive a title to their estates from those who are subdued, and had a government forced upon them against their free consents, retain a right to the possession of their ancestors, though they consent not freely to the government, whose hard conditions were by force imposed on the possessors of that country: for the first conqueror never having had a title to the land of that country, the people who are the descendants of, or claim under those who were forced to submit to the yoke of a government by constraint, have always a right to shake it off, and free themselves from the usurpation or tyranny which the sword hath brought in upon them, till their rulers put them under such a frame of government as they willingly and of choice consent to.”
Book II > CHAPTER. XVI. (8/9) · passage 83
· cos 0.58
“Grants, promises, and oaths, are bonds that hold the Almighty: whatever some flatterers say to princes of the world, who all together, with all their people joined to them, are, in comparison of the great God, but as a drop of the bucket, or a dust on the balance, inconsiderable, nothing! Sect. 196.”
“Those are so great, and so strong, in the case of promises, that omnipotency itself can be tied by them. Grants, promises, and oaths, are bonds that hold the Almighty: whatever some flatterers say to princes of the world, who all together, with all their people joined to them, are, in comparison of the great God, but as a drop of the bucket, or a dust on the balance, inconsiderable, nothing! Sect. 196. The short of the case in conquest is this: the conqueror, if he have a just cause, has a despotical right over the persons of all, that actually aided, and concurred in the war against him, and a right to make up his damage and cost out of their labour and estates, so he injure not the right of any other.”
Book II > CHAPTER. XVI. (9/9) · passage 84
· cos 0.58
“being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony. 17.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[67]
“being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony. 17. Fifthly, the objection is made that, according to my opinion, sin would neither be censured nor punished because of its deserts, but because the censure and the chastisement serve to prevent it another time; whereas men demand something more, namely, satisfaction for the crime, even though it should serve neither for amendment nor for example. So do men with reason demand that true gratitude should come from a true recognition of the past benefit, and not from the interested aim of extorting a fresh benefit. This objection contains noble and sound considerations, but it does not strike at me.”
book with much acrimony. But the accused won his case in a Synod. > V.D.H.) attacking the power of the Governor of Holland, which was at that time considered a danger to the Republic; for the memory of Prince William the Second's attempt upon the city of Amsterdam was still quite fresh.[351] (56/71) · passage 344
· cos 0.55
“being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony. 17.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[67]
“being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony. 17. Fifthly, the objection is made that, according to my opinion, sin would neither be censured nor punished because of its deserts, but because the censure and the chastisement serve to prevent it another time; whereas men demand something more, namely, satisfaction for the crime, even though it should serve neither for amendment nor for example. So do men with reason demand that true gratitude should come from a true recognition of the past benefit, and not from the interested aim of extorting a fresh benefit. This objection contains noble and sound considerations, but it does not strike at me.”
book with much acrimony. But the accused won his case in a Synod. > V.D.H.) attacking the power of the Governor of Holland, which was at that time considered a danger to the Republic; for the memory of Prince William the Second's attempt upon the city of Amsterdam was still quite fresh.[351] (56/71) · passage 344
· cos 0.55
“being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony. 17.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[67]
“being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony. 17. Fifthly, the objection is made that, according to my opinion, sin would neither be censured nor punished because of its deserts, but because the censure and the chastisement serve to prevent it another time; whereas men demand something more, namely, satisfaction for the crime, even though it should serve neither for amendment nor for example. So do men with reason demand that true gratitude should come from a true recognition of the past benefit, and not from the interested aim of extorting a fresh benefit. This objection contains noble and sound considerations, but it does not strike at me.”
book with much acrimony. But the accused won his case in a Synod. > V.D.H.) attacking the power of the Governor of Holland, which was at that time considered a danger to the Republic; for the memory of Prince William the Second's attempt upon the city of Amsterdam was still quite fresh.[351] (56/71) · passage 344
· cos 0.55
“the chastisement did not contribute towards restoring order. One can also consult what Grotius wrote against the Socinians, of the satisfaction of Jesus Christ, and the answer of Crellius thereto. 74.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[113]
“the chastisement did not contribute towards restoring order. One can also consult what Grotius wrote against the Socinians, of the satisfaction of Jesus Christ, and the answer of Crellius thereto. 74. Thus it is that the pains of the damned continue, even when they no longer serve to turn them away from evil, and that likewise the rewards of the blessed continue, even when they no longer serve for strengthening them in good. One may say nevertheless that the damned ever bring upon themselves new pains through new sins, and that the blessed ever bring upon themselves new joys by new progress in goodness: for both are founded on the *principle of the fitness of things*, which has seen to it that affairs were so ordered that the evil action must bring upon itself a chastisement.”
book with much acrimony. But the accused won his case in a Synod. > PART ONE (34/39) · passage 131
· cos 0.56
“goodness combined ordain, is not answerable for the evil that he permits. Even men, when they do their duty, are not answerable for consequences, whether they foresee them or not. 121. VI. 'It is as sure a means of taking a man's life to give him a silk cord that one knows certainly he will make use of freely to strangle himself, as to plant a few dagger thrusts in his body.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[134]
“goodness combined ordain, is not answerable for the evil that he permits. Even men, when they do their duty, are not answerable for consequences, whether they foresee them or not. 121. VI. 'It is as sure a means of taking a man's life to give him a silk cord that one knows certainly he will make use of freely to strangle himself, as to plant a few dagger thrusts in his body. One desires his death not less when one makes use of the first way, than when one employs the second: it even seems as though one desires it with a more malicious intention, since one tends to leave to him the whole trouble and the whole blame of his destruction.'
[194]
Those who write treatises on Duties (De Officiis) as, for instance, Cicero,
St.”
book with much acrimony. But the accused won his case in a Synod. > PART TWO (11/80) · passage 156
· cos 0.55
“of all things, but had shown sufficiently that necessity would not overthrow all the rules of divine or human justice, and would not prevent altogether the exercise of this virtue. 73. There is, however, a kind of justice and a certain sort of rewards and of punishments which appear not so applicable to those who should act by an absolute necessity, supposing such necessity existed.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[152]
“of all things, but had shown sufficiently that necessity would not overthrow all the rules of divine or human justice, and would not prevent altogether the exercise of this virtue. 73. There is, however, a kind of justice and a certain sort of rewards and of punishments which appear not so applicable to those who should act by an absolute necessity, supposing such necessity existed. It is that kind of justice which has for its goal neither improvement nor example, nor even redress of the evil. This justice has its foundation only in the fitness of things, which demands a certain satisfaction for the expiation of an evil action. The Socinians, Hobbes and some others do not admit this punitive justice, which properly speaking is avenging justice.”
book with much acrimony. But the accused won his case in a Synod. > PART ONE (33/39) · passage 130
· cos 0.53
“of all things, but had shown sufficiently that necessity would not overthrow all the rules of divine or human justice, and would not prevent altogether the exercise of this virtue. 73. There is, however, a kind of justice and a certain sort of rewards and of punishments which appear not so applicable to those who should act by an absolute necessity, supposing such necessity existed.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[152]
“of all things, but had shown sufficiently that necessity would not overthrow all the rules of divine or human justice, and would not prevent altogether the exercise of this virtue. 73. There is, however, a kind of justice and a certain sort of rewards and of punishments which appear not so applicable to those who should act by an absolute necessity, supposing such necessity existed. It is that kind of justice which has for its goal neither improvement nor example, nor even redress of the evil. This justice has its foundation only in the fitness of things, which demands a certain satisfaction for the expiation of an evil action. The Socinians, Hobbes and some others do not admit this punitive justice, which properly speaking is avenging justice.”
book with much acrimony. But the accused won his case in a Synod. > PART ONE (33/39) · passage 130
· cos 0.53
“of all things, but had shown sufficiently that necessity would not overthrow all the rules of divine or human justice, and would not prevent altogether the exercise of this virtue. 73. There is, however, a kind of justice and a certain sort of rewards and of punishments which appear not so applicable to those who should act by an absolute necessity, supposing such necessity existed.”
Gottfried Wilhelm Leibniz, Freiherr von —
Theodicy
· 1710-1711 · Hanover, Lower Saxony (historic)
· primary
[152]
“of all things, but had shown sufficiently that necessity would not overthrow all the rules of divine or human justice, and would not prevent altogether the exercise of this virtue. 73. There is, however, a kind of justice and a certain sort of rewards and of punishments which appear not so applicable to those who should act by an absolute necessity, supposing such necessity existed. It is that kind of justice which has for its goal neither improvement nor example, nor even redress of the evil. This justice has its foundation only in the fitness of things, which demands a certain satisfaction for the expiation of an evil action. The Socinians, Hobbes and some others do not admit this punitive justice, which properly speaking is avenging justice.”
book with much acrimony. But the accused won his case in a Synod. > PART ONE (33/39) · passage 130
· cos 0.53
“seeks excuse for the slightest wounds, the laws, which may be well enough observed while men were calm, can now no longer take place, when they are in such commotion.”
“seeks excuse for the slightest wounds, the laws, which may be well enough observed while men were calm, can now no longer take place, when they are in such commotion. This we find verified in the American tribes, where men live in concord and amity among themselves without any established government and never pay submission to any of their fellows, except in time of war, when their captain enjoys a shadow of authority, which he loses after their return from the field, and the establishment of peace with the neighbouring tribes. This authority, however, instructs them in the advantages of government, and teaches them to have recourse to it, when either by the pillage of war, by commerce, or by any fortuitous inventions, their riches and possessions have become so considerable as to make them forget, on every emergence, the interest they have in the preservation of peace and justice.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (22/42) · passage 366
· cos 0.57
“seeks excuse for the slightest wounds, the laws, which may be well enough observed while men were calm, can now no longer take place, when they are in such commotion.”
“seeks excuse for the slightest wounds, the laws, which may be well enough observed while men were calm, can now no longer take place, when they are in such commotion. This we find verified in the American tribes, where men live in concord and amity among themselves without any established government and never pay submission to any of their fellows, except in time of war, when their captain enjoys a shadow of authority, which he loses after their return from the field, and the establishment of peace with the neighbouring tribes. This authority, however, instructs them in the advantages of government, and teaches them to have recourse to it, when either by the pillage of war, by commerce, or by any fortuitous inventions, their riches and possessions have become so considerable as to make them forget, on every emergence, the interest they have in the preservation of peace and justice.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (22/42) · passage 366
· cos 0.57
“seeks excuse for the slightest wounds, the laws, which may be well enough observed while men were calm, can now no longer take place, when they are in such commotion.”
“seeks excuse for the slightest wounds, the laws, which may be well enough observed while men were calm, can now no longer take place, when they are in such commotion. This we find verified in the American tribes, where men live in concord and amity among themselves without any established government and never pay submission to any of their fellows, except in time of war, when their captain enjoys a shadow of authority, which he loses after their return from the field, and the establishment of peace with the neighbouring tribes. This authority, however, instructs them in the advantages of government, and teaches them to have recourse to it, when either by the pillage of war, by commerce, or by any fortuitous inventions, their riches and possessions have become so considerable as to make them forget, on every emergence, the interest they have in the preservation of peace and justice.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (22/42) · passage 366
· cos 0.57
“magistrate carries his oppression so far as to render his authority perfectly intolerable, we are no longer bound to submit to it. The cause ceases; the effect must cease also. So far the conclusion is immediate and direct, concerning the natural obligation which we have to allegiance.”
“magistrate carries his oppression so far as to render his authority perfectly intolerable, we are no longer bound to submit to it. The cause ceases; the effect must cease also. So far the conclusion is immediate and direct, concerning the natural obligation which we have to allegiance. As to the moral obligation, we may observe, that the maxim would here be false, that when the cause ceases, the effect must cease also. For there is a principle of human nature, which we have frequently taken notice of, that men are mightily addicted to general rules, and that we often carry our maxims beyond those reasons, which first induced us to establish them. Where cases are similar in many circumstances, we are apt to put them on the same footing, without considering, that they differ in the most material circumstances, and that the resemblance is more apparent than real.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (29/42) · passage 373
· cos 0.56
“magistrate carries his oppression so far as to render his authority perfectly intolerable, we are no longer bound to submit to it. The cause ceases; the effect must cease also. So far the conclusion is immediate and direct, concerning the natural obligation which we have to allegiance.”
“magistrate carries his oppression so far as to render his authority perfectly intolerable, we are no longer bound to submit to it. The cause ceases; the effect must cease also. So far the conclusion is immediate and direct, concerning the natural obligation which we have to allegiance. As to the moral obligation, we may observe, that the maxim would here be false, that when the cause ceases, the effect must cease also. For there is a principle of human nature, which we have frequently taken notice of, that men are mightily addicted to general rules, and that we often carry our maxims beyond those reasons, which first induced us to establish them. Where cases are similar in many circumstances, we are apt to put them on the same footing, without considering, that they differ in the most material circumstances, and that the resemblance is more apparent than real.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (29/42) · passage 373
· cos 0.56
“magistrate carries his oppression so far as to render his authority perfectly intolerable, we are no longer bound to submit to it. The cause ceases; the effect must cease also. So far the conclusion is immediate and direct, concerning the natural obligation which we have to allegiance.”
“magistrate carries his oppression so far as to render his authority perfectly intolerable, we are no longer bound to submit to it. The cause ceases; the effect must cease also. So far the conclusion is immediate and direct, concerning the natural obligation which we have to allegiance. As to the moral obligation, we may observe, that the maxim would here be false, that when the cause ceases, the effect must cease also. For there is a principle of human nature, which we have frequently taken notice of, that men are mightily addicted to general rules, and that we often carry our maxims beyond those reasons, which first induced us to establish them. Where cases are similar in many circumstances, we are apt to put them on the same footing, without considering, that they differ in the most material circumstances, and that the resemblance is more apparent than real.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (29/42) · passage 373
· cos 0.56
“with a greater degree of guilt and infamy. Nor is it a wonder, that politicians should be very industrious in inculcating such notions, where their interest is so particularly concerned.”
“with a greater degree of guilt and infamy. Nor is it a wonder, that politicians should be very industrious in inculcating such notions, where their interest is so particularly concerned. Lest those arguments should not appear entirely conclusive (as I think they are) I shall have recourse to authority, and shall prove, from the universal consent of mankind, that the obligation of submission to government is not derived from any promise of the subjects. Nor need any one wonder, that though I have all along endeavoured to establish my system on pure reason, and have scarce ever cited the judgment even of philosophers or historians on any article, I should now appeal to popular authority, and oppose the sentiments of the rabble to any philosophical reasoning.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (26/42) · passage 370
· cos 0.55
“with a greater degree of guilt and infamy. Nor is it a wonder, that politicians should be very industrious in inculcating such notions, where their interest is so particularly concerned.”
“with a greater degree of guilt and infamy. Nor is it a wonder, that politicians should be very industrious in inculcating such notions, where their interest is so particularly concerned. Lest those arguments should not appear entirely conclusive (as I think they are) I shall have recourse to authority, and shall prove, from the universal consent of mankind, that the obligation of submission to government is not derived from any promise of the subjects. Nor need any one wonder, that though I have all along endeavoured to establish my system on pure reason, and have scarce ever cited the judgment even of philosophers or historians on any article, I should now appeal to popular authority, and oppose the sentiments of the rabble to any philosophical reasoning.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (26/42) · passage 370
· cos 0.55
“with a greater degree of guilt and infamy. Nor is it a wonder, that politicians should be very industrious in inculcating such notions, where their interest is so particularly concerned.”
“with a greater degree of guilt and infamy. Nor is it a wonder, that politicians should be very industrious in inculcating such notions, where their interest is so particularly concerned. Lest those arguments should not appear entirely conclusive (as I think they are) I shall have recourse to authority, and shall prove, from the universal consent of mankind, that the obligation of submission to government is not derived from any promise of the subjects. Nor need any one wonder, that though I have all along endeavoured to establish my system on pure reason, and have scarce ever cited the judgment even of philosophers or historians on any article, I should now appeal to popular authority, and oppose the sentiments of the rabble to any philosophical reasoning.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (26/42) · passage 370
· cos 0.55
“it is perfectly infallible. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. Few persons can carry on this train of reasoning:
Government is a mere human invention for the interest of society. Where the tyranny of the governor removes this interest, it also removes the natural obligation to obedience.”
“it is perfectly infallible. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. Few persons can carry on this train of reasoning:
Government is a mere human invention for the interest of society. Where the tyranny of the governor removes this interest, it also removes the natural obligation to obedience. The moral obligation is founded on the natural, and therefore must cease where that ceases; especially where the subject is such as makes us foresee very many occasions wherein the natural obligation may cease, and causes us to form a kind of general rule for the regulation of our conduct in such occurrences.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (30/42) · passage 374
· cos 0.55
“it is perfectly infallible. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. Few persons can carry on this train of reasoning:
Government is a mere human invention for the interest of society. Where the tyranny of the governor removes this interest, it also removes the natural obligation to obedience.”
“it is perfectly infallible. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. Few persons can carry on this train of reasoning:
Government is a mere human invention for the interest of society. Where the tyranny of the governor removes this interest, it also removes the natural obligation to obedience. The moral obligation is founded on the natural, and therefore must cease where that ceases; especially where the subject is such as makes us foresee very many occasions wherein the natural obligation may cease, and causes us to form a kind of general rule for the regulation of our conduct in such occurrences.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (30/42) · passage 374
· cos 0.55
“it is perfectly infallible. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. Few persons can carry on this train of reasoning:
Government is a mere human invention for the interest of society. Where the tyranny of the governor removes this interest, it also removes the natural obligation to obedience.”
“it is perfectly infallible. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. Few persons can carry on this train of reasoning:
Government is a mere human invention for the interest of society. Where the tyranny of the governor removes this interest, it also removes the natural obligation to obedience. The moral obligation is founded on the natural, and therefore must cease where that ceases; especially where the subject is such as makes us foresee very many occasions wherein the natural obligation may cease, and causes us to form a kind of general rule for the regulation of our conduct in such occurrences.”
BOOK I OF THE UNDERSTANDING > part. For however the compound object may have a relation to two (30/42) · passage 374
· cos 0.55
“But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others.”
“All politicians will allow, and most philosophers, that reasons of state may, in particular emergencies, dispense with the rules of justice, and invalidate any treaty or alliance, where the strict observance of it would be prejudicial, in a considerable degree, to either of the contracting parties. But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others. In a confederated commonwealth, such as the Achaean republic of old, or the Swiss Cantons and United Provinces in modern times; as the league has here a peculiar UTILITY, the conditions of union have a peculiar sacredness and authority, and a violation of them would be regarded as no less, or even as more criminal, than any private injury or injustice.”
SECTION I. OF THE GENERAL PRINCIPLES OF MORALS. > SECTION IV. (1/4) · passage 22
· cos 0.53
“But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others.”
“All politicians will allow, and most philosophers, that reasons of state may, in particular emergencies, dispense with the rules of justice, and invalidate any treaty or alliance, where the strict observance of it would be prejudicial, in a considerable degree, to either of the contracting parties. But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others. In a confederated commonwealth, such as the Achaean republic of old, or the Swiss Cantons and United Provinces in modern times; as the league has here a peculiar UTILITY, the conditions of union have a peculiar sacredness and authority, and a violation of them would be regarded as no less, or even as more criminal, than any private injury or injustice.”
SECTION I. OF THE GENERAL PRINCIPLES OF MORALS. > SECTION IV. (1/4) · passage 22
· cos 0.53
“But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others.”
“All politicians will allow, and most philosophers, that reasons of state may, in particular emergencies, dispense with the rules of justice, and invalidate any treaty or alliance, where the strict observance of it would be prejudicial, in a considerable degree, to either of the contracting parties. But nothing less than the most extreme necessity, it is confessed, can justify individuals in a breach of promise, or an invasion of the properties of others. In a confederated commonwealth, such as the Achaean republic of old, or the Swiss Cantons and United Provinces in modern times; as the league has here a peculiar UTILITY, the conditions of union have a peculiar sacredness and authority, and a violation of them would be regarded as no less, or even as more criminal, than any private injury or injustice.”
SECTION I. OF THE GENERAL PRINCIPLES OF MORALS. > SECTION IV. (1/4) · passage 22
· cos 0.53
“the Agrarian laws, so frequently claimed in Rome, and carried into execution in many Greek cities, proceeded, all of them, from a general idea of the utility of this principle. But historians, and even common sense, may inform us, that, however specious these ideas of PERFECT equality may seem, they are really, at bottom, IMPRACTICABLE; and were they not so, would be extremely
PERNICIOUS to human society.”
“the Agrarian laws, so frequently claimed in Rome, and carried into execution in many Greek cities, proceeded, all of them, from a general idea of the utility of this principle. But historians, and even common sense, may inform us, that, however specious these ideas of PERFECT equality may seem, they are really, at bottom, IMPRACTICABLE; and were they not so, would be extremely
PERNICIOUS to human society. Render possessions ever so equal, men's different degrees of art, care, and industry will immediately break that equality. Or if you check these virtues, you reduce society to the most extreme indigence; and instead of preventing want and beggary in a few, render it unavoidable to the whole community. The most rigorous inquisition too is requisite to watch every inequality on its first appearance; and the most severe jurisdiction, to punish and redress it.”
SECTION I. OF THE GENERAL PRINCIPLES OF MORALS. > PART II. (2/3) · passage 15
· cos 0.55
“do thereby preponderate much above that of evil. Even the general laws of the universe, though planned by infinite wisdom, cannot exclude all evil or inconvenience in every particular operation. It has been asserted by some, that justice arises from Human
Conventions, and proceeds from the voluntary choice, consent, or combination of mankind.”
“do thereby preponderate much above that of evil. Even the general laws of the universe, though planned by infinite wisdom, cannot exclude all evil or inconvenience in every particular operation. It has been asserted by some, that justice arises from Human
Conventions, and proceeds from the voluntary choice, consent, or combination of mankind. If by CONVENTION be here meant a PROMISE (which is the most usual sense of the word) nothing can be more absurd than this position. The observance of promises is itself one of the most considerable parts of justice, and we are not surely bound to keep our word because we have given our word to keep it.”
SECTION I. OF THE GENERAL PRINCIPLES OF MORALS. > PART II. (16/25) · passage 80
· cos 0.54
“If we examine the PARTICULAR laws, by which justice is directed, and property determined; we shall still be presented with the same conclusion. The good of mankind is the only object of all these laws and regulations.”
“If we examine the PARTICULAR laws, by which justice is directed, and property determined; we shall still be presented with the same conclusion. The good of mankind is the only object of all these laws and regulations. Not only is it requisite, for the peace and interest of society, that men's possessions should be separated; but the rules, which we follow, in making the separation, are such as can best be contrived to serve farther the interests of society. We shall suppose that a creature, possessed of reason, but unacquainted with human nature, deliberates with himself what rules of justice or property would best promote public interest, and establish peace and security among mankind: His most obvious thought would be, to assign the largest possessions to the most extensive virtue, and give every one the power of doing good, proportioned to his inclination.”
SECTION I. OF THE GENERAL PRINCIPLES OF MORALS. > PART II. (1/3) · passage 14
· cos 0.53
“that "the commonwealth of Rome, by planting colonies of its citizens within the bounds of Italy, took the best way of propagating itself, and naturalizing the country; whereas if it had planted such colonies without the bounds of Italy, it would have alienated the citizens, and given a root to liberty abroad, that might have sprung up foreign, or savage and hostile to her; _wherefore it never made any such dispersion of itself and its strength_, till it was under the yoke of the emperors, who di”
“43.”
(76/240) · passage 75
· cos 0.57
“It would be unsafe to accept of such a donation because the parliament or donors would grant more than it was in their power lawfully to give, the law of nature never invested them with a power of surrendering their own liberty, and the people certainly never intrusted any body of men with a power to surrender theirs in exchange for slavery.”
“Would any minister in his senses advise a prince to accept of such an offer of power? It would be unsafe to accept of such a donation because the parliament or donors would grant more than it was in their power lawfully to give, the law of nature never invested them with a power of surrendering their own liberty, and the people certainly never intrusted any body of men with a power to surrender theirs in exchange for slavery. But if the whole state be conquered if the nation be subdued, in what manner can a victor treat it without transgressing the bounds of justice? What are his rights over the conquest?”
Section second enacts, all governors shall take a solemn oath to do their utmost, that every clause shall be punctually obeyed. See the statute at large. > Section 12. "Charge of prosecution to be borne out of the king's part of seizures, forfeitures and penalties." (6/17) · passage 267
· cos 0.55
“It would be unsafe to accept of such a donation because the parliament or donors would grant more than it was in their power lawfully to give, the law of nature never invested them with a power of surrendering their own liberty, and the people certainly never intrusted any body of men with a power to surrender theirs in exchange for slavery.”
“Would any minister in his senses advise a prince to accept of such an offer of power? It would be unsafe to accept of such a donation because the parliament or donors would grant more than it was in their power lawfully to give, the law of nature never invested them with a power of surrendering their own liberty, and the people certainly never intrusted any body of men with a power to surrender theirs in exchange for slavery. But if the whole state be conquered if the nation be subdued, in what manner can a victor treat it without transgressing the bounds of justice? What are his rights over the conquest?”
Section second enacts, all governors shall take a solemn oath to do their utmost, that every clause shall be punctually obeyed. See the statute at large. > Section 12. "Charge of prosecution to be borne out of the king's part of seizures, forfeitures and penalties." (6/17) · passage 267
· cos 0.55
“It would be unsafe to accept of such a donation because the parliament or donors would grant more than it was in their power lawfully to give, the law of nature never invested them with a power of surrendering their own liberty, and the people certainly never intrusted any body of men with a power to surrender theirs in exchange for slavery.”
“Would any minister in his senses advise a prince to accept of such an offer of power? It would be unsafe to accept of such a donation because the parliament or donors would grant more than it was in their power lawfully to give, the law of nature never invested them with a power of surrendering their own liberty, and the people certainly never intrusted any body of men with a power to surrender theirs in exchange for slavery. But if the whole state be conquered if the nation be subdued, in what manner can a victor treat it without transgressing the bounds of justice? What are his rights over the conquest?”
Section second enacts, all governors shall take a solemn oath to do their utmost, that every clause shall be punctually obeyed. See the statute at large. > Section 12. "Charge of prosecution to be borne out of the king's part of seizures, forfeitures and penalties." (6/17) · passage 267
· cos 0.55
“people, than formidable to the crown; and the emperor, unable to resist such a combination, must have complied with any terms, which the members of it thought fit to prescribe."
That it is owing to those committees that so many persons have been found to recant and resign, and so many others to fly to the army, is a mistake; for the same things would have taken place, if such a committee had never been in being, and such persons would probably have met with much rougher usage.”
“people, than formidable to the crown; and the emperor, unable to resist such a combination, must have complied with any terms, which the members of it thought fit to prescribe."
That it is owing to those committees that so many persons have been found to recant and resign, and so many others to fly to the army, is a mistake; for the same things would have taken place, if such a committee had never been in being, and such persons would probably have met with much rougher usage. This writer asks, "have not these persons as good a right to think and act for themselves as the whigs?" I answer yes.”
(70/240) · passage 69
· cos 0.55
“people, than formidable to the crown; and the emperor, unable to resist such a combination, must have complied with any terms, which the members of it thought fit to prescribe."
That it is owing to those committees that so many persons have been found to recant and resign, and so many others to fly to the army, is a mistake; for the same things would have taken place, if such a committee had never been in being, and such persons would probably have met with much rougher usage.”
“people, than formidable to the crown; and the emperor, unable to resist such a combination, must have complied with any terms, which the members of it thought fit to prescribe."
That it is owing to those committees that so many persons have been found to recant and resign, and so many others to fly to the army, is a mistake; for the same things would have taken place, if such a committee had never been in being, and such persons would probably have met with much rougher usage. This writer asks, "have not these persons as good a right to think and act for themselves as the whigs?" I answer yes.”
(70/240) · passage 69
· cos 0.55
“servants clash, and can be decided only by force? I adore the idea of gradual abolitions! But who shall decide how fast or how slowly these abolitions shall be made? 3. From individual independence he proceeded to association.”
“servants clash, and can be decided only by force? I adore the idea of gradual abolitions! But who shall decide how fast or how slowly these abolitions shall be made? 3. From individual independence he proceeded to association. If it was inconsistent with the dignity of human nature to say, that men were gregarious animals, like wild horses and wild geese, it surely could offend no delicacy to say they were social animals by nature; that they were mutual sympathies; and, above all, the sweet attraction of the sexes, which must soon draw them together in little groups, and by degrees in larger congregations, for mutual assistance and defence. And this must have happened before any formal covenant, by express words or signs, was concluded.”
(238/240) · passage 237
· cos 0.53
“servants clash, and can be decided only by force? I adore the idea of gradual abolitions! But who shall decide how fast or how slowly these abolitions shall be made? 3. From individual independence he proceeded to association.”
“servants clash, and can be decided only by force? I adore the idea of gradual abolitions! But who shall decide how fast or how slowly these abolitions shall be made? 3. From individual independence he proceeded to association. If it was inconsistent with the dignity of human nature to say, that men were gregarious animals, like wild horses and wild geese, it surely could offend no delicacy to say they were social animals by nature; that they were mutual sympathies; and, above all, the sweet attraction of the sexes, which must soon draw them together in little groups, and by degrees in larger congregations, for mutual assistance and defence. And this must have happened before any formal covenant, by express words or signs, was concluded.”
(238/240) · passage 237
· cos 0.53
“servants clash, and can be decided only by force? I adore the idea of gradual abolitions! But who shall decide how fast or how slowly these abolitions shall be made? 3. From individual independence he proceeded to association.”
“servants clash, and can be decided only by force? I adore the idea of gradual abolitions! But who shall decide how fast or how slowly these abolitions shall be made? 3. From individual independence he proceeded to association. If it was inconsistent with the dignity of human nature to say, that men were gregarious animals, like wild horses and wild geese, it surely could offend no delicacy to say they were social animals by nature; that they were mutual sympathies; and, above all, the sweet attraction of the sexes, which must soon draw them together in little groups, and by degrees in larger congregations, for mutual assistance and defence. And this must have happened before any formal covenant, by express words or signs, was concluded.”
(238/240) · passage 237
· cos 0.53
“Slaves as these unfortunate black people are, and dull as all men are from slavery, must they not a little suspect the offer of freedom from that very nation which has sold them to their present masters?--from that nation, one of whose causes of quarrel [Footnote: 37] with those masters is their refusal to deal any more in that inhuman traffic?”
“But when we talk of enfranchisement, do we not perceive that the American master may enfranchise too, and arm servile hands in defence of freedom?--a measure to which other people have had recourse more than once, and not without success, in a desperate situation of their affairs. Slaves as these unfortunate black people are, and dull as all men are from slavery, must they not a little suspect the offer of freedom from that very nation which has sold them to their present masters?--from that nation, one of whose causes of quarrel [Footnote: 37] with those masters is their refusal to deal any more in that inhuman traffic? An offer of freedom from England would come rather oddly, shipped to them in an African vessel which is refused an entry into the ports of
Virginia or Carolina with a cargo of three hundred Angola negroes.”
(31/39) · passage 30
· cos 0.52
“Slaves as these unfortunate black people are, and dull as all men are from slavery, must they not a little suspect the offer of freedom from that very nation which has sold them to their present masters?--from that nation, one of whose causes of quarrel [Footnote: 37] with those masters is their refusal to deal any more in that inhuman traffic?”
“But when we talk of enfranchisement, do we not perceive that the American master may enfranchise too, and arm servile hands in defence of freedom?--a measure to which other people have had recourse more than once, and not without success, in a desperate situation of their affairs. Slaves as these unfortunate black people are, and dull as all men are from slavery, must they not a little suspect the offer of freedom from that very nation which has sold them to their present masters?--from that nation, one of whose causes of quarrel [Footnote: 37] with those masters is their refusal to deal any more in that inhuman traffic? An offer of freedom from England would come rather oddly, shipped to them in an African vessel which is refused an entry into the ports of
Virginia or Carolina with a cargo of three hundred Angola negroes.”
(31/39) · passage 30
· cos 0.52
“Slaves as these unfortunate black people are, and dull as all men are from slavery, must they not a little suspect the offer of freedom from that very nation which has sold them to their present masters?--from that nation, one of whose causes of quarrel [Footnote: 37] with those masters is their refusal to deal any more in that inhuman traffic?”
“But when we talk of enfranchisement, do we not perceive that the American master may enfranchise too, and arm servile hands in defence of freedom?--a measure to which other people have had recourse more than once, and not without success, in a desperate situation of their affairs. Slaves as these unfortunate black people are, and dull as all men are from slavery, must they not a little suspect the offer of freedom from that very nation which has sold them to their present masters?--from that nation, one of whose causes of quarrel [Footnote: 37] with those masters is their refusal to deal any more in that inhuman traffic? An offer of freedom from England would come rather oddly, shipped to them in an African vessel which is refused an entry into the ports of
Virginia or Carolina with a cargo of three hundred Angola negroes.”
(31/39) · passage 30
· cos 0.52
“In every country where the unfortunate law of slavery is established, the magistrate, when he protects the slave, intermeddles in some measure in the management of the private property of the master; and, in a free country, where the master is, perhaps, either a member of the colony assembly, or an elector of such a member, he dares not do this but with the greatest caution and circumspection.”
“The law, so far as it gives some weak protection to the slave against the violence of his master, is likely to be better executed in a colony where the government is in a great measure arbitrary, than in one where it is altogether free. In every country where the unfortunate law of slavery is established, the magistrate, when he protects the slave, intermeddles in some measure in the management of the private property of the master; and, in a free country, where the master is, perhaps, either a member of the colony assembly, or an elector of such a member, he dares not do this but with the greatest caution and circumspection. The respect which he is obliged to pay to the master, renders it more difficult for him to protect the slave.”
BOOK I. > L.4 : 2 : 5-8/20ths. When those high duties were imposed, Great Britain was the sole, and she still continues to be, the principal market, to which the sugars of the British colonies could be exported. They amounted, therefore, to a prohibition, at first of claying or refining sugar for any foreign market, and at present of claying or refining it for the market which takes off, perhaps, more than nine-tenths of the whole produce. The manufacture of claying or refining sugar, accordingly, though it has flourished in all the sugar colonies of (6/7) · passage 470
· cos 0.67
“In every country where the unfortunate law of slavery is established, the magistrate, when he protects the slave, intermeddles in some measure in the management of the private property of the master; and, in a free country, where the master is, perhaps, either a member of the colony assembly, or an elector of such a member, he dares not do this but with the greatest caution and circumspection.”
“The law, so far as it gives some weak protection to the slave against the violence of his master, is likely to be better executed in a colony where the government is in a great measure arbitrary, than in one where it is altogether free. In every country where the unfortunate law of slavery is established, the magistrate, when he protects the slave, intermeddles in some measure in the management of the private property of the master; and, in a free country, where the master is, perhaps, either a member of the colony assembly, or an elector of such a member, he dares not do this but with the greatest caution and circumspection. The respect which he is obliged to pay to the master, renders it more difficult for him to protect the slave.”
BOOK I. > L.4 : 2 : 5-8/20ths. When those high duties were imposed, Great Britain was the sole, and she still continues to be, the principal market, to which the sugars of the British colonies could be exported. They amounted, therefore, to a prohibition, at first of claying or refining sugar for any foreign market, and at present of claying or refining it for the market which takes off, perhaps, more than nine-tenths of the whole produce. The manufacture of claying or refining sugar, accordingly, though it has flourished in all the sugar colonies of (6/7) · passage 470
· cos 0.67
“They were all, or almost all, slaves, but their slavery was of a milder kind than that known among the ancient Greeks and
Romans, or even in our West Indian colonies. They were supposed to belong more directly to the land than to their master. They could, therefore, be sold with it, but not separately.”
“In the ancient state of Europe, the occupiers of land were all tenants at will. They were all, or almost all, slaves, but their slavery was of a milder kind than that known among the ancient Greeks and
Romans, or even in our West Indian colonies. They were supposed to belong more directly to the land than to their master. They could, therefore, be sold with it, but not separately. They could marry, provided it was with the consent of their master; and he could not afterwards dissolve the marriage by selling the man and wife to different persons. If he maimed or murdered any of them, he was liable to some penalty, though generally but to a small one. They were not, however, capable of acquiring property. Whatever they acquired was acquired to their master, and he could take it from them at pleasure.”
BOOK I. > BOOK III. (8/30) · passage 323
· cos 0.65
“They were all, or almost all, slaves, but their slavery was of a milder kind than that known among the ancient Greeks and
Romans, or even in our West Indian colonies. They were supposed to belong more directly to the land than to their master. They could, therefore, be sold with it, but not separately.”
“In the ancient state of Europe, the occupiers of land were all tenants at will. They were all, or almost all, slaves, but their slavery was of a milder kind than that known among the ancient Greeks and
Romans, or even in our West Indian colonies. They were supposed to belong more directly to the land than to their master. They could, therefore, be sold with it, but not separately. They could marry, provided it was with the consent of their master; and he could not afterwards dissolve the marriage by selling the man and wife to different persons. If he maimed or murdered any of them, he was liable to some penalty, though generally but to a small one. They were not, however, capable of acquiring property. Whatever they acquired was acquired to their master, and he could take it from them at pleasure.”
BOOK I. > BOOK III. (8/30) · passage 323
· cos 0.65
“any other authority besides that natural authority which superior virtue and abilities never fail to procure from young people towards those who are entrusted with any part of their education. At Rome, the study of the civil law made a part of the education, not of the greater part of the citizens, but of some particular families.”
“any other authority besides that natural authority which superior virtue and abilities never fail to procure from young people towards those who are entrusted with any part of their education. At Rome, the study of the civil law made a part of the education, not of the greater part of the citizens, but of some particular families. The young people, however, who wished to acquire knowledge in the law, had no public school to go to, and had no other method of studying it, than by frequenting the company of such of their relations and friends as were supposed to understand it. It is, perhaps, worth while to remark, that though the laws of the twelve tables were many of them copied from those of some ancient Greek republics, yet law never seems to have grown up to be a science in any republic of ancient Greece.”
BOOK I. > PART III. (39/70) · passage 619
· cos 0.55
“any other authority besides that natural authority which superior virtue and abilities never fail to procure from young people towards those who are entrusted with any part of their education. At Rome, the study of the civil law made a part of the education, not of the greater part of the citizens, but of some particular families.”
“any other authority besides that natural authority which superior virtue and abilities never fail to procure from young people towards those who are entrusted with any part of their education. At Rome, the study of the civil law made a part of the education, not of the greater part of the citizens, but of some particular families. The young people, however, who wished to acquire knowledge in the law, had no public school to go to, and had no other method of studying it, than by frequenting the company of such of their relations and friends as were supposed to understand it. It is, perhaps, worth while to remark, that though the laws of the twelve tables were many of them copied from those of some ancient Greek republics, yet law never seems to have grown up to be a science in any republic of ancient Greece.”
BOOK I. > PART III. (39/70) · passage 619
· cos 0.55
“number of warriors supposed necessary for its defence), together with their women and servants, would require, he says, a territory of boundless extent and fertility, like the plains of Babylon. The pride of man makes him love to domineer, and nothing mortifies him to much as to be obliged to condescend to persuade his inferiors.”
“number of warriors supposed necessary for its defence), together with their women and servants, would require, he says, a territory of boundless extent and fertility, like the plains of Babylon. The pride of man makes him love to domineer, and nothing mortifies him to much as to be obliged to condescend to persuade his inferiors. Wherever the law allows it, and the nature of the work can afford it, therefore, he will generally prefer the service of slaves to that of freemen. The planting of sugar and tobacco can afford the expense of slave cultivation. The raising of corn, it seems, in the present times, cannot. In the English colonies, of which the principal produce is corn, the far greater part of the work is done by freemen. The late resolution of the Quakers in Pennsylvania, to set at liberty all their negro slaves, may satisfy us that their number cannot be very great.”
BOOK I. > BOOK III. (9/30) · passage 324
· cos 0.54
“number of warriors supposed necessary for its defence), together with their women and servants, would require, he says, a territory of boundless extent and fertility, like the plains of Babylon. The pride of man makes him love to domineer, and nothing mortifies him to much as to be obliged to condescend to persuade his inferiors.”
“number of warriors supposed necessary for its defence), together with their women and servants, would require, he says, a territory of boundless extent and fertility, like the plains of Babylon. The pride of man makes him love to domineer, and nothing mortifies him to much as to be obliged to condescend to persuade his inferiors. Wherever the law allows it, and the nature of the work can afford it, therefore, he will generally prefer the service of slaves to that of freemen. The planting of sugar and tobacco can afford the expense of slave cultivation. The raising of corn, it seems, in the present times, cannot. In the English colonies, of which the principal produce is corn, the far greater part of the work is done by freemen. The late resolution of the Quakers in Pennsylvania, to set at liberty all their negro slaves, may satisfy us that their number cannot be very great.”
BOOK I. > BOOK III. (9/30) · passage 324
· cos 0.54
“The Western people are already calling out for slaves for their new lands, and will fill that Country with slaves if they can be got thro' S. Carolina & Georgia. Slavery discourages arts & manufactures. The poor despise labor when performed by slaves. They prevent the immigration of Whites, who really enrich &
strengthen a Country. They produce the most pernicious effect on manners.”
“Carolina &
Georgia be at liberty to import. The Western people are already calling out for slaves for their new lands, and will fill that Country with slaves if they can be got thro' S. Carolina & Georgia. Slavery discourages arts & manufactures. The poor despise labor when performed by slaves. They prevent the immigration of Whites, who really enrich &
strengthen a Country. They produce the most pernicious effect on manners. Every master of slaves is born a petty tyrant. They bring the judgment of heaven on a Country. As nations can not be rewarded or punished in the next world they must be in this. By an inevitable chain of causes & effects providence punishes national sins, by national calamities. He lamented that some of our Eastern brethren had from a lust of gain embarked in this nefarious traffic.”
Act to which the States by their Legislatures, make themselves parties, becomes a compact from which no one of the parties can recede of itself. > act of the ordinary legislatures to be equally authentic, (42/65) · passage 119
· cos 0.53
“The Western people are already calling out for slaves for their new lands, and will fill that Country with slaves if they can be got thro' S. Carolina & Georgia. Slavery discourages arts & manufactures. The poor despise labor when performed by slaves. They prevent the immigration of Whites, who really enrich &
strengthen a Country. They produce the most pernicious effect on manners.”
“Carolina &
Georgia be at liberty to import. The Western people are already calling out for slaves for their new lands, and will fill that Country with slaves if they can be got thro' S. Carolina & Georgia. Slavery discourages arts & manufactures. The poor despise labor when performed by slaves. They prevent the immigration of Whites, who really enrich &
strengthen a Country. They produce the most pernicious effect on manners. Every master of slaves is born a petty tyrant. They bring the judgment of heaven on a Country. As nations can not be rewarded or punished in the next world they must be in this. By an inevitable chain of causes & effects providence punishes national sins, by national calamities. He lamented that some of our Eastern brethren had from a lust of gain embarked in this nefarious traffic.”
Act to which the States by their Legislatures, make themselves parties, becomes a compact from which no one of the parties can recede of itself. > act of the ordinary legislatures to be equally authentic, (42/65) · passage 119
· cos 0.53
“The Western people are already calling out for slaves for their new lands, and will fill that Country with slaves if they can be got thro' S. Carolina & Georgia. Slavery discourages arts & manufactures. The poor despise labor when performed by slaves. They prevent the immigration of Whites, who really enrich &
strengthen a Country. They produce the most pernicious effect on manners.”
“Carolina &
Georgia be at liberty to import. The Western people are already calling out for slaves for their new lands, and will fill that Country with slaves if they can be got thro' S. Carolina & Georgia. Slavery discourages arts & manufactures. The poor despise labor when performed by slaves. They prevent the immigration of Whites, who really enrich &
strengthen a Country. They produce the most pernicious effect on manners. Every master of slaves is born a petty tyrant. They bring the judgment of heaven on a Country. As nations can not be rewarded or punished in the next world they must be in this. By an inevitable chain of causes & effects providence punishes national sins, by national calamities. He lamented that some of our Eastern brethren had from a lust of gain embarked in this nefarious traffic.”
Act to which the States by their Legislatures, make themselves parties, becomes a compact from which no one of the parties can recede of itself. > act of the ordinary legislatures to be equally authentic, (42/65) · passage 119
· cos 0.53
“The small account in which the life of a negro is held in the West
Indies is so universally known, that it might seem impertinent to quote the following extract, if some people had not been hardy enough of late to assert that negroes are on the same footing in that respect as Europeans.”
“He went away, however, swearing; and threatened that whenever he caught me on shore he would shoot me, and pay for me afterwards. The small account in which the life of a negro is held in the West
Indies is so universally known, that it might seem impertinent to quote the following extract, if some people had not been hardy enough of late to assert that negroes are on the same footing in that respect as Europeans.”
CHAPTER I. (49/110) · passage 67
· cos 0.58
“The small account in which the life of a negro is held in the West
Indies is so universally known, that it might seem impertinent to quote the following extract, if some people had not been hardy enough of late to assert that negroes are on the same footing in that respect as Europeans.”
“He went away, however, swearing; and threatened that whenever he caught me on shore he would shoot me, and pay for me afterwards. The small account in which the life of a negro is held in the West
Indies is so universally known, that it might seem impertinent to quote the following extract, if some people had not been hardy enough of late to assert that negroes are on the same footing in that respect as Europeans.”
CHAPTER I. (49/110) · passage 67
· cos 0.58
“The small account in which the life of a negro is held in the West
Indies is so universally known, that it might seem impertinent to quote the following extract, if some people had not been hardy enough of late to assert that negroes are on the same footing in that respect as Europeans.”
“He went away, however, swearing; and threatened that whenever he caught me on shore he would shoot me, and pay for me afterwards. The small account in which the life of a negro is held in the West
Indies is so universally known, that it might seem impertinent to quote the following extract, if some people had not been hardy enough of late to assert that negroes are on the same footing in that respect as Europeans.”
CHAPTER I. (49/110) · passage 67
· cos 0.58
“The abolition of slavery, so diabolical, will give a most rapid extension of manufactures, which is totally and diametrically opposite to what some interested people assert. The manufacturers of this country must and will, in the nature and reason of things, have a full and constant employ by supplying the
African markets.”
“If I am not misinformed, the manufacturing interest is equal, if not superior, to the landed interest, as to the value, for reasons which will soon appear. The abolition of slavery, so diabolical, will give a most rapid extension of manufactures, which is totally and diametrically opposite to what some interested people assert. The manufacturers of this country must and will, in the nature and reason of things, have a full and constant employ by supplying the
African markets.”
CHAPTER I. (109/110) · passage 163
· cos 0.56
“The abolition of slavery, so diabolical, will give a most rapid extension of manufactures, which is totally and diametrically opposite to what some interested people assert. The manufacturers of this country must and will, in the nature and reason of things, have a full and constant employ by supplying the
African markets.”
“If I am not misinformed, the manufacturing interest is equal, if not superior, to the landed interest, as to the value, for reasons which will soon appear. The abolition of slavery, so diabolical, will give a most rapid extension of manufactures, which is totally and diametrically opposite to what some interested people assert. The manufacturers of this country must and will, in the nature and reason of things, have a full and constant employ by supplying the
African markets.”
CHAPTER I. (109/110) · passage 163
· cos 0.56
“The abolition of slavery, so diabolical, will give a most rapid extension of manufactures, which is totally and diametrically opposite to what some interested people assert. The manufacturers of this country must and will, in the nature and reason of things, have a full and constant employ by supplying the
African markets.”
“If I am not misinformed, the manufacturing interest is equal, if not superior, to the landed interest, as to the value, for reasons which will soon appear. The abolition of slavery, so diabolical, will give a most rapid extension of manufactures, which is totally and diametrically opposite to what some interested people assert. The manufacturers of this country must and will, in the nature and reason of things, have a full and constant employ by supplying the
African markets.”
CHAPTER I. (109/110) · passage 163
· cos 0.56
“He allows them two hours for refreshment at mid-day; and many other indulgencies and comforts, particularly in their lying; and, besides this, he raises more provisions on his estate than they can destroy; so that by these attentions he saves the lives of his negroes, and keeps them healthy, and as happy as the condition of slavery can admit.”
“This gentleman has written a treatise on the usage of his own slaves. He allows them two hours for refreshment at mid-day; and many other indulgencies and comforts, particularly in their lying; and, besides this, he raises more provisions on his estate than they can destroy; so that by these attentions he saves the lives of his negroes, and keeps them healthy, and as happy as the condition of slavery can admit. I myself, as shall appear in the sequel, managed an estate, where, by those attentions, the negroes were uncommonly cheerful and healthy, and did more work by half than by the common mode of treatment they usually do. For want, therefore, of such care and attention to the poor negroes, and otherwise oppressed as they are, it is no wonder that the decrease should require 20,000 new negroes annually to fill up the vacant places of the dead.”
CHAPTER I. (46/110) · passage 64
· cos 0.58
“He allows them two hours for refreshment at mid-day; and many other indulgencies and comforts, particularly in their lying; and, besides this, he raises more provisions on his estate than they can destroy; so that by these attentions he saves the lives of his negroes, and keeps them healthy, and as happy as the condition of slavery can admit.”
“This gentleman has written a treatise on the usage of his own slaves. He allows them two hours for refreshment at mid-day; and many other indulgencies and comforts, particularly in their lying; and, besides this, he raises more provisions on his estate than they can destroy; so that by these attentions he saves the lives of his negroes, and keeps them healthy, and as happy as the condition of slavery can admit. I myself, as shall appear in the sequel, managed an estate, where, by those attentions, the negroes were uncommonly cheerful and healthy, and did more work by half than by the common mode of treatment they usually do. For want, therefore, of such care and attention to the poor negroes, and otherwise oppressed as they are, it is no wonder that the decrease should require 20,000 new negroes annually to fill up the vacant places of the dead.”
CHAPTER I. (46/110) · passage 64
· cos 0.58
“He allows them two hours for refreshment at mid-day; and many other indulgencies and comforts, particularly in their lying; and, besides this, he raises more provisions on his estate than they can destroy; so that by these attentions he saves the lives of his negroes, and keeps them healthy, and as happy as the condition of slavery can admit.”
“This gentleman has written a treatise on the usage of his own slaves. He allows them two hours for refreshment at mid-day; and many other indulgencies and comforts, particularly in their lying; and, besides this, he raises more provisions on his estate than they can destroy; so that by these attentions he saves the lives of his negroes, and keeps them healthy, and as happy as the condition of slavery can admit. I myself, as shall appear in the sequel, managed an estate, where, by those attentions, the negroes were uncommonly cheerful and healthy, and did more work by half than by the common mode of treatment they usually do. For want, therefore, of such care and attention to the poor negroes, and otherwise oppressed as they are, it is no wonder that the decrease should require 20,000 new negroes annually to fill up the vacant places of the dead.”
CHAPTER I. (46/110) · passage 64
· cos 0.58
“Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives?”
“Must every tender feeling be likewise sacrificed to your avarice? Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives? Surely this is a new refinement in cruelty, which, while it has no advantage to atone for it, thus aggravates distress, and adds fresh horrors even to the wretchedness of slavery.”
CHAPTER I. (18/110) · passage 28
· cos 0.57
“Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives?”
“Must every tender feeling be likewise sacrificed to your avarice? Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives? Surely this is a new refinement in cruelty, which, while it has no advantage to atone for it, thus aggravates distress, and adds fresh horrors even to the wretchedness of slavery.”
CHAPTER I. (18/110) · passage 28
· cos 0.57
“Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives?”
“Must every tender feeling be likewise sacrificed to your avarice? Are the dearest friends and relations, now rendered more dear by their separation from their kindred, still to be parted from each other, and thus prevented from cheering the gloom of slavery with the small comfort of being together and mingling their sufferings and sorrows? Why are parents to lose their children, brothers their sisters, or husbands their wives? Surely this is a new refinement in cruelty, which, while it has no advantage to atone for it, thus aggravates distress, and adds fresh horrors even to the wretchedness of slavery.”
CHAPTER I. (18/110) · passage 28
· cos 0.57
“An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community.”
“Besides, nothing can be so prejudicial to the morals of the inhabitants of country towns, as the occasional residence of a set of idle superficial young men, whose only occupation is gallantry, and whose polished manners render vice more dangerous, by concealing its deformity under gay ornamental drapery. An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community.”
CHAPTER 1. THE RIGHTS AND INVOLVED DUTIES OF MANKIND CONSIDERED. > CHAPTER 1. (4/5) · passage 14
· cos 0.52
“An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community.”
“Besides, nothing can be so prejudicial to the morals of the inhabitants of country towns, as the occasional residence of a set of idle superficial young men, whose only occupation is gallantry, and whose polished manners render vice more dangerous, by concealing its deformity under gay ornamental drapery. An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community.”
CHAPTER 1. THE RIGHTS AND INVOLVED DUTIES OF MANKIND CONSIDERED. > CHAPTER 1. (4/5) · passage 14
· cos 0.52
“An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community.”
“Besides, nothing can be so prejudicial to the morals of the inhabitants of country towns, as the occasional residence of a set of idle superficial young men, whose only occupation is gallantry, and whose polished manners render vice more dangerous, by concealing its deformity under gay ornamental drapery. An air of fashion, which is but a badge of slavery, and proves that the soul has not a strong individual character, awes simple country people into an imitation of the vices, when they cannot catch the slippery graces of politeness. Every corps is a chain of despots, who, submitting and tyrannizing without exercising their reason, become dead weights of vice and folly on the community.”
CHAPTER 1. THE RIGHTS AND INVOLVED DUTIES OF MANKIND CONSIDERED. > CHAPTER 1. (4/5) · passage 14
· cos 0.52
“She had never thought of such a thing as wishing to go back to slavery. Many of the slaves believe such stories, and think it is not worth while to exchange slavery for such a hard kind of freedom. It is difficult to persuade such that freedom could make them useful men, and enable them to protect their wives and children.”
“I afterwards staid with that friend in
New York, and found her in comfortable circumstances. She had never thought of such a thing as wishing to go back to slavery. Many of the slaves believe such stories, and think it is not worth while to exchange slavery for such a hard kind of freedom. It is difficult to persuade such that freedom could make them useful men, and enable them to protect their wives and children. If those heathen in our Christian land had as much teaching as some Hindoos, they would think otherwise. They would know that liberty is more valuable than life. They would begin to understand their own capabilities, and exert themselves to become men and women. But while the Free States sustain a law which hurls fugitives back into slavery, how can the slaves resolve to become men?”
(31/129) · passage 30
· cos 0.55
“Why it is more difficult to abolish Slavery, and to efface all Vestiges of it among the Moderns, than it was among the Ancients.--In the United
States the prejudices of the Whites against the Blacks seem to increase in Proportion as Slavery is abolished.--Situation of the Negroes in the Northern and Southern States.--Why the Americans abolish
Slavery.--Servitude, which debases the Slave, impoverishes the
Master.--Contrast between the left and the right Bank of the Ohio.--To what attributable.--T”
Alexis de Tocqueville —
American Institutions and Their Influence
· c. 1830s–1840s (composed as part of the two-volume study published later in the 1830s/early 1840s); this American edition reprints the work in 1851 · United States (observations during Tocqueville’s American visit, including major eastern cities and states)
· primary
[12]
“* * * * *
SITUATION OF THE BLACK POPULATION IN THE UNITED STATES, AND DANGERS WITH
WHICH ITS PRESENCE THREATENS THE WHITES.”
CHAPTER I. > CHAPTER XVIII. (15/101) · passage 285
· cos 0.59
“These evils are unquestionably great; but they are the necessary and foreseen consequences of the very principle of modern slavery.”
Alexis de Tocqueville —
American Institutions and Their Influence
· c. 1830s–1840s (composed as part of the two-volume study published later in the 1830s/early 1840s); this American edition reprints the work in 1851 · United States (observations during Tocqueville’s American visit, including major eastern cities and states)
· primary
[28]
“When I saw him he was a prey to all the anguish of despair, and he made me feel how awful is the retribution of Nature upon those who have broken her laws. These evils are unquestionably great; but they are the necessary and foreseen consequences of the very principle of modern slavery. When the
Europeans chose their slaves from a race differing from their own, which many of them considered as inferior to the other races of mankind, and which they all repelled with horror from any notion of intimate connexion, they must have believed that slavery would last for ever; since there is no intermediate state which can be durable, between the excessive inequality produced by servitude, and the complete equality which originates in independence. The Europeans did imperfectly feel this truth, but without acknowledging it even to themselves.”
CHAPTER I. > CHAPTER XVIII. (31/101) · passage 301
· cos 0.59
“The tradition of slavery dishonors the race, and the peculiarity of the race perpetuates the tradition of slavery. No African has ever voluntarily emigrated to the shores of the
New World; whence it must be inferred, that all the blacks who are now to be found in that hemisphere are either slaves or freedmen.”
Alexis de Tocqueville —
American Institutions and Their Influence
· c. 1830s–1840s (composed as part of the two-volume study published later in the 1830s/early 1840s); this American edition reprints the work in 1851 · United States (observations during Tocqueville’s American visit, including major eastern cities and states)
· primary
[33]
“This arises from the circumstance that, among the moderns, the abstract and transient fact of slavery is fatally united to the physical and permanent fact of color. The tradition of slavery dishonors the race, and the peculiarity of the race perpetuates the tradition of slavery. No African has ever voluntarily emigrated to the shores of the
New World; whence it must be inferred, that all the blacks who are now to be found in that hemisphere are either slaves or freedmen. Thus the negro transmits the eternal mark of his ignominy to all his descendants; and although the law may abolish slavery, God alone can obliterate the traces of its existence. The modern slave differs from his master not only in his condition, but in his origin. You may set the negro free, but you cannot make him otherwise than an alien to the European.”
CHAPTER I. > CHAPTER XVIII. (16/101) · passage 286
· cos 0.57
“The influence of slavery upon the production of wealth must have been very imperfectly known in antiquity, as slavery then obtained throughout the civilized world, and the nations which were unacquainted with it were barbarous.”
Alexis de Tocqueville —
American Institutions and Their Influence
· c. 1830s–1840s (composed as part of the two-volume study published later in the 1830s/early 1840s); this American edition reprints the work in 1851 · United States (observations during Tocqueville’s American visit, including major eastern cities and states)
· primary
[50]
“Were I inclined to continue this parallel, I could easily prove that almost all the differences, which may be remarked between the characters of the Americans in the southern and in the northern states, have originated in slavery; but this would divert me from my subject, and my present intention is not to point out all the consequences of servitude, but those effects which it has produced upon the prosperity of the countries which have admitted it. The influence of slavery upon the production of wealth must have been very imperfectly known in antiquity, as slavery then obtained throughout the civilized world, and the nations which were unacquainted with it were barbarous. And indeed Christianity only abolished slavery by advocating the claims of the slave; at the present time it may be attacked in the name of the master; and, upon this point, interest is reconciled with morality.”
CHAPTER I. > CHAPTER XVIII. (20/101) · passage 290
· cos 0.57
“The only difference as compared with the old, outspoken slavery is this, that the worker of to-day seems to be free because he is not sold once for all, but piecemeal by the day, the week, the year, and because no one owner sells him to another, but he is forced to sell himself in this way instead, being the slave of no particular person, but of the whole property-holding class.”
“For, to speak in the words of the economists, the expense incurred in maintaining them would not be reproduced, would be money thrown away, and to this end no man advances capital; and, so far, Malthus was perfectly right in his theory of population. The only difference as compared with the old, outspoken slavery is this, that the worker of to-day seems to be free because he is not sold once for all, but piecemeal by the day, the week, the year, and because no one owner sells him to another, but he is forced to sell himself in this way instead, being the slave of no particular person, but of the whole property-holding class.”
Act, the Masters' and Servants' Act; and Thomas Duncombe, the representative of the working-men in the House of Commons, was the great man of the session; while the Liberal middle-class with its motion for repealing the Corn Laws, and the Radical middle-class with its resolution for refusing the taxes, played pitiable roles. Even the debates about > act. God knows, there is much room for action nowadays." {32} (33/61) · passage 63
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“It may, perhaps, be fairly questioned, whether any other portion of the population of the earth could have endured the privations, sufferings and horrors of slavery, without having become more degraded in the scale of humanity than the slaves of African descent.”
“Let the calumniators of the colored race despise themselves for their baseness and illiberality of spirit, and henceforth cease to talk of the natural inferiority of those who require nothing but time and opportunity to attain to the highest point of human excellence. It may, perhaps, be fairly questioned, whether any other portion of the population of the earth could have endured the privations, sufferings and horrors of slavery, without having become more degraded in the scale of humanity than the slaves of African descent. Nothing has been left undone to cripple their intellects, darken their minds, debase their moral nature, obliterate all traces of their relationship to mankind; and yet how wonderfully they have sustained the mighty load of a most frightful bondage, under which they have been groaning for centuries!”
LETTER FROM WENDELL PHILLIPS, ESQ. > CHAPTER XI (3/6) · passage 3
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“It is reported of him, that, while riding along the road one day, he met a colored man, and addressed him in the usual manner of speaking to colored people on the public highways of the south: “Well, boy, whom do you belong to?” “To Colonel Lloyd,” replied the slave. “Well, does the colonel treat you well?” “No, sir,” was the ready reply.”
“Colonel Lloyd owned so many that he did not know them when he saw them; nor did all the slaves of the out-farms know him. It is reported of him, that, while riding along the road one day, he met a colored man, and addressed him in the usual manner of speaking to colored people on the public highways of the south: “Well, boy, whom do you belong to?” “To Colonel Lloyd,” replied the slave. “Well, does the colonel treat you well?” “No, sir,” was the ready reply. “What, does he work you too hard?” “Yes, sir.” “Well, don’t he give you enough to eat?” “Yes, sir, he gives me enough, such as it is.”
The colonel, after ascertaining where the slave belonged, rode on; the man also went on about his business, not dreaming that he had been conversing with his master. He thought, said, and heard nothing more of the matter, until two or three weeks afterwards.”
LETTER FROM WENDELL PHILLIPS, ESQ. > CHAPTER III (3/3) · passage 20
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“Fortunate, most fortunate occurrence!—fortunate for the millions of his manacled brethren, yet panting for deliverance from their awful thraldom!—fortunate for the cause of negro emancipation, and of universal liberty!—fortunate for the land of his birth, which he has already done so much to save and bless!—fortunate for a large circle of friends and acquaintances, whose sympathy and affection he has strongly secured by the many sufferings he has endured, by his virtuous traits of character, by ”
“He was a stranger to nearly every member of that body; but, having recently made his escape from the southern prison-house of bondage, and feeling his curiosity excited to ascertain the principles and measures of the abolitionists,—of whom he had heard a somewhat vague description while he was a slave,—he was induced to give his attendance, on the occasion alluded to, though at that time a resident in New Bedford.”
LETTER FROM WENDELL PHILLIPS, ESQ. > CHAPTER XI (1/6) · passage 1
“the land, by the voice of the people, by the terms of the slave code, he was only a piece of property, a beast of burden, a chattel personal, nevertheless! A beloved friend from New Bedford prevailed on Mr. DOUGLASS to address the convention. He came forward to the platform with a hesitancy and embarrassment, necessarily the attendants of a sensitive mind in such a novel position.”
“the land, by the voice of the people, by the terms of the slave code, he was only a piece of property, a beast of burden, a chattel personal, nevertheless! A beloved friend from New Bedford prevailed on Mr. DOUGLASS to address the convention. He came forward to the platform with a hesitancy and embarrassment, necessarily the attendants of a sensitive mind in such a novel position. After apologizing for his ignorance, and reminding the audience that slavery was a poor school for the human intellect and heart, he proceeded to narrate some of the facts in his own history as a slave, and in the course of his speech gave utterance to many noble thoughts and thrilling reflections.”
LETTER FROM WENDELL PHILLIPS, ESQ. > CHAPTER XI (2/6) · passage 2
“This people must cease to hold slaves, and to make war on Mexico, though it cost them their existence as a people. In their practice, nations agree with Paley; but does anyone think that
Massachusetts does exactly what is right at the present crisis?”
“But he that would save his life, in such a case, shall lose it. This people must cease to hold slaves, and to make war on Mexico, though it cost them their existence as a people. In their practice, nations agree with Paley; but does anyone think that
Massachusetts does exactly what is right at the present crisis? “A drab of state, a cloth-o’-silver slut,
To have her train borne up, and her soul trail in the dirt.”
Practically speaking, the opponents to a reform in Massachusetts are not a hundred thousand politicians at the South, but a hundred thousand merchants and farmers here, who are more interested in commerce and agriculture than they are in humanity, and are not prepared to do justice to the slave and to Mexico, *cost what it may*.”
(207/221) · passage 206
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“Come what may—cost what it may—inscribe on the banner which you unfurl to the breeze, as your religious and political motto—“NO COMPROMISE
WITH SLAVERY! NO UNION WITH SLAVEHOLDERS!”
WM. LLOYD GARRISON BOSTON,
*May* 1, 1845.”
“Be faithful, be vigilant, be untiring in your efforts to break every yoke, and let the oppressed go free. Come what may—cost what it may—inscribe on the banner which you unfurl to the breeze, as your religious and political motto—“NO COMPROMISE
WITH SLAVERY! NO UNION WITH SLAVEHOLDERS!”
WM. LLOYD GARRISON BOSTON,
*May* 1, 1845.”
LETTER FROM WENDELL PHILLIPS, ESQ. > CHAPTER XI (6/6) · passage 6
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“This people must cease to hold slaves, and to make war on Mexico, though it cost them their existence as a people. In their practice, nations agree with Paley; but does anyone think that
Massachusetts does exactly what is right at the present crisis?”
“But he that would save his life, in such a case, shall lose it. This people must cease to hold slaves, and to make war on Mexico, though it cost them their existence as a people. In their practice, nations agree with Paley; but does anyone think that
Massachusetts does exactly what is right at the present crisis? “A drab of state, a cloth-o’-silver slut,
To have her train borne up, and her soul trail in the dirt.”
Practically speaking, the opponents to a reform in Massachusetts are not a hundred thousand politicians at the South, but a hundred thousand merchants and farmers here, who are more interested in commerce and agriculture than they are in humanity, and are not prepared to do justice to the slave and to Mexico, *cost what it may*.”
(4/18) · passage 3
“It was not long before I began to show signs of disquiet with slavery, and to look around for means to get out of that condition by the shortest route. I was living among *free men;* and was, in all respects, equal to them by nature and by attainments. _Why should I be a slave?* There was *no_ reason why I should be the thrall of any man. Besides, I was now getting—as I have said—a dollar and fifty cents per day.”
“The reader already knows enough of the *ill* effects of good treatment on a slave, to anticipate what was now the case in my improved condition. It was not long before I began to show signs of disquiet with slavery, and to look around for means to get out of that condition by the shortest route. I was living among *free men;* and was, in all respects, equal to them by nature and by attainments. _Why should I be a slave?* There was *no_ reason why I should be the thrall of any man. Besides, I was now getting—as I have said—a dollar and fifty cents per day. I contracted for it, worked for it, earned it, collected it; it was paid to me, and it was *rightfully* my own; and yet, upon every returning Saturday night, this money—my own hard earnings, every cent of it—was demanded of me, and taken from me by Master Hugh.”
CHAPTER I. *Childhood* > CHAPTER XX. *Apprenticeship Life* (9/9) · passage 163
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“—COLERIDGE
Entered according to Act of Congress in 1855 by Frederick Douglass in the Clerk’s Office of the District Court of the Northern District of
New York
TO
HONORABLE GERRIT SMITH,
AS A SLIGHT TOKEN OF
ESTEEM FOR HIS CHARACTER,
ADMIRATION FOR HIS GENIUS AND BENEVOLENCE,
AFFECTION FOR HIS PERSON, AND
GRATITUDE FOR HIS FRIENDSHIP,
AND AS
A Small but most Sincere Acknowledgement of
HIS PRE-EMINENT SERVICES IN BEHALF OF THE RIGHTS AND LIBERTIES
OF AN
AFFLICTED, DESPISED AND DEEPLY OUTRAGED PE”
“MY BONDAGE and MY FREEDOM
By Frederick Douglass
By a principle essential to Christianity, a PERSON is eternally differenced from a THING; so that the idea of a HUMAN BEING, necessarily excludes the idea of PROPERTY IN THAT BEING.”
passage 0
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“right to steal from *others* should be established; and this could only rest upon a wider range of generalization than that which supposed the right to steal from my master. It was sometime before I arrived at this clear right. The reader will get some idea of my train of reasoning, by a brief statement of the case. “I am,” thought I, “not only the slave of Thomas, but I am the slave of society at large.”
“right to steal from *others* should be established; and this could only rest upon a wider range of generalization than that which supposed the right to steal from my master. It was sometime before I arrived at this clear right. The reader will get some idea of my train of reasoning, by a brief statement of the case. “I am,” thought I, “not only the slave of Thomas, but I am the slave of society at large. Society at large has bound itself, in form and in fact, to assist Master Thomas in robbing me of my rightful liberty, and of the just reward of my labor; therefore, whatever rights
I have against Master Thomas, I have, equally, against those confederated with him in robbing me of liberty. As society has marked me out as privileged plunder, on the principle of self-preservation I
am justified in plundering in turn.”
CHAPTER I. *Childhood* > CHAPTER XIV. *Experience in St. Michael’s* (4/10) · passage 94
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“And it is most cheering to the friends of freedom, today, that evidence of this equality is rapidly accumulating, not from the ranks of the half-freed colored people of the free states, but from the very depths of slavery itself; the indestructible equality of man to man is demonstrated by the ease with which black men, scarce one remove from barbarism—if slavery can be honored with such a distinction—vault into the high places of the most advanced and painfully acquired civilization.”
“The people at large must feel the conviction, as well as admit the abstract logic, of human equality; the Negro, for the first time in the world’s history, brought in full contact with high civilization, must prove his title first to all that is demanded for him; in the teeth of unequal chances, he must prove himself equal to the mass of those who oppress him—therefore, absolutely superior to his apparent fate, and to their relative ability.”
CHAPTER I. *Childhood* > LETTER TO HIS OLD MASTER. [11]. To My Old Master, Thomas Auld (3/12) · passage 3
“If by the mere force of numbers a majority should deprive a minority of any clearly written Constitutional right, it might, in a moral point of view, justify revolution—certainly would if such a right were a vital one. But such is not our case.”
“Think, if you can, of a single instance in which a plainly written provision of the Constitution has ever been denied. If by the mere force of numbers a majority should deprive a minority of any clearly written Constitutional right, it might, in a moral point of view, justify revolution—certainly would if such a right were a vital one. But such is not our case. All the vital rights of minorities and of individuals are so plainly assured to them by affirmations and negations, guaranties and prohibitions, in the Constitution, that controversies never arise concerning them. But no organic law can ever be framed with a provision specifically applicable to every question which may occur in practical administration. No foresight can anticipate, nor any document of reasonable length contain, express provisions for all possible questions.”
(4/7) · passage 3
“Apprehension seems to exist among the people of the Southern States that by the accession of a Republican administration their property and their peace and personal security are to be endangered. There has never been any reasonable cause for such apprehension. Indeed, the most ample evidence to the contrary has all the while existed and been open to their inspection.”
“Lincoln’s First Inaugural Address
March 4, 1861
Fellow citizens of the United States: in compliance with a custom as old as the government itself, I appear before you to address you briefly and to take, in your presence, the oath prescribed by the
Constitution of the United States, to be taken by the President “before he enters on the execution of his office.”
I do not consider it necessary, at present, for me to discuss those matters of administration about which there is no special anxiety, or excitement. Apprehension seems to exist among the people of the Southern States that by the accession of a Republican administration their property and their peace and personal security are to be endangered. There has never been any reasonable cause for such apprehension. Indeed, the most ample evidence to the contrary has all the while existed and been open to their inspection.”
(1/7) · passage 0
“And this slavery constitutes the point of departure and fundamental fact of history up to the present time and inoculates the heirs of sin with injustice so certainly that only lately it has become milder and "transformed into the more indirect forms of economic dependency." Since the whole of the remaining actual "force-possession" rests upon this original enslavement, it is clear that all economic phenomena can be explained from original political causes, that is from force.”
“That was an act of force and so a political act. And this slavery constitutes the point of departure and fundamental fact of history up to the present time and inoculates the heirs of sin with injustice so certainly that only lately it has become milder and "transformed into the more indirect forms of economic dependency." Since the whole of the remaining actual "force-possession" rests upon this original enslavement, it is clear that all economic phenomena can be explained from original political causes, that is from force. And whoever is not satisfied with this is a secret reactionary. Let us first remark that one has to be as much in love with himself as
Herr Duehring is to consider this idea as "original" since it is not so by any means.”
CHAPTER I PAGE > CHAPTER VIII (6/35) · passage 102
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“My means of escape were provided for me by the very men who were making laws to hold and bind me more securely in slavery. It was the custom in the State of Maryland to require the free colored people to have what were called free papers. These instruments they were required to renew very often, and by charging a fee for this writing, considerable sums from time to time were collected by the
State.”
“good luck rather than bravery. My means of escape were provided for me by the very men who were making laws to hold and bind me more securely in slavery. It was the custom in the State of Maryland to require the free colored people to have what were called free papers. These instruments they were required to renew very often, and by charging a fee for this writing, considerable sums from time to time were collected by the
State. In these papers the name, age, color, height, and form of the freeman were described, together with any scars or other marks upon his person which could assist in his identification. This device in some measure defeated itself—since more than one man could be found to answer the same general description.”
(2/16) · passage 1
“Then, when we rid ourselves of prejudice, or racial feeling, and look facts in the face, we must acknowledge that, notwithstanding the cruelty and moral wrong of slavery, the ten million Negroes inhabiting this country, who themselves or whose ancestors went through the school of American slavery, are in a stronger and more hopeful condition, materially, intellectually, morally, and religiously, than is true of an equal number of black people in any other portion of the globe.”
“Having once got its tentacles fastened on to the economic and social life of the Republic, it was no easy matter for the country to relieve itself of the institution. Then, when we rid ourselves of prejudice, or racial feeling, and look facts in the face, we must acknowledge that, notwithstanding the cruelty and moral wrong of slavery, the ten million Negroes inhabiting this country, who themselves or whose ancestors went through the school of American slavery, are in a stronger and more hopeful condition, materially, intellectually, morally, and religiously, than is true of an equal number of black people in any other portion of the globe. This is so to such an extent that Negroes in this country, who themselves or whose forefathers went through the school of slavery, are constantly returning to Africa as missionaries to enlighten those who remained in the fatherland.”
Chapter I. A Slave Among Slaves > Chapter I. (8/10) · passage 14
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“And one of the chief, outside the carelessness of the nation in letting the slave start with nothing, is the widespread opinion among the merchants and employers of the Black Belt that only by the slavery of debt can the Negro be kept at work.”
W. E. B. Du Bois (William Edward Burghardt Du Bois) —
The Souls of Black Folk
· 1903 · Atlanta, Georgia, United States (author’s location at inscription)
· primary
[99]
“The underlying causes of this situation are complicated but discernible. And one of the chief, outside the carelessness of the nation in letting the slave start with nothing, is the widespread opinion among the merchants and employers of the Black Belt that only by the slavery of debt can the Negro be kept at work. Without doubt, some pressure was necessary at the beginning of the free-labor system to keep the listless and lazy at work; and even to-day the mass of the
Negro laborers need stricter guardianship than most Northern laborers. Behind this honest and widespread opinion dishonesty and cheating of the ignorant laborers have a good chance to take refuge. And to all this must be added the obvious fact that a slave ancestry and a system of unrequited toil has not improved the efficiency or temper of the mass of black laborers.”
(73/130) · passage 72
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HKB